signis visib cc. Hill e In his Quartron and Alabaster f In his Motives 2. Of the Brownists who make discipline and that too of their owne devising such an essentiall argument of the visible Church as they think where that is not the Magistrates there be tyrants the Ministers false prophets no Church of God is Antichristianity doth raigne g R.H. in Psal 1.22 Bar. disco p. 86. Ans to M. Cartw. letter p. 13. 3. Of the same Brownists and Barrowists who neither allow frequenting of Sermons and ministring of the Sacraments nor have any Sacraments administred among themselves h Alison consu of Green Bar. p. 133. 116 4. Of the Family of Love which have in utter contempt and derision both the Preachers and the Sacraments scornfully tearming the Preachers Scripture learned men i H N. Evang. c. 33. sect 11. Ceremoniall and Letter-Doctors k Fam. letter to the B. of Roch. and the water at Baptisme Elementish water l H. N. Evang. c 13. sect 56. Neither doe we approve them who for the visible and externall put down invisible and spirituall tokens of the visible Church as Faith in Christ Iesus and Love towards the Saints which thing I. K. doth m In his confut of Pop. L. 4. b. 6. Proposition The visible Church may and from time to time hath erred both in doctrine and conversation The proofe from Gods Word Had not this bin most true it had never bin avouched both by our Saviour Christ and Saint Paul Our Saviour saith unto his Disciples concerning doctrine Take heed c. a Matth. 24.4 Beleeve it not b Ibid. v. 23 26. Beware of the leaven of the Pharises and of the leaven of Herod even of the doctrine of the c Mark 8.15 Pharises and Sadduces d Matth. 16.11 Many shall be deceived e Matth. 24.11 yea the very Elect if it were possible f Ibid v. 24. Shall he find faith on earth g Luke 18.8 And concerning conversation and manners he prophesied that iniquity shall be increased and the love of many shall be cold h Matth. 24.12 Saint Paul writeth touching doctrine that We know in part i 1 Cor. 13.12 Antichrist sitteth in the Temple of God k 2 Thess 2.4 c. whose comming is by the working of Satan with all power and signes and lying wonders and in all deceiveablenesse among them that perish because they received not the love of the truth that they might be saved and therfore God shall send them strong delusion that they should beleeve lyes l Ibid. v 9 10.11 Beware of dogges beware of evill workers beware of concision m Phil. 3.2 And touching conversation Restore c. lest thou also be tempted n Gal. 6.1 I doe not the good thing which I would but the evill which I would not that doe I if I doe that I would not it is no more I that doe it but the sinne that dwelleth in me o Rom. 7.19 20 There is a fight even in the best men meÌ„bers of Christ p Ibid. v. 23. Besides that Churches visible and glorious have erred it appeareth evidently by the superstition heresies yea and Atheisme now raigning at Ierusalem Alexandria and Antioch This with us the Churches in their confessions doe acknowledge q Confes Helv. 2. Saxon. ar 11. Wittemb ar 32. Suev ar 15. Errors and adversaries unto this truth The Premises will not be granted for true neither by the Papists which maintain that in faith doctrine the Church meaning thereby the visible Church a Test Rhem. an 2 Thes 2.4 whose Rector is the Pope of Rome b Ibid. an 1 Tim 3.13 never erred c Ib. an Eph. 5.24 never hath erred d Ib. an marg p. 264. Gab. Bâ—el l. 4. hist 6. quaest 2. and never can erre e Ibid. an 1 Tim. 3.3 câ—tech Trid. in exposit Symb. Apost Coster enchirid controvers c. 3. de summo Pont. p 36. Nor yet by those which say the Church cannot erre for manners such were the Donatists and are the Anabaptists with the Family of Love f See of this art prop. 1. 3. Proposition The Church of Rome most shamefully hath erred in life ceremonies and matters of faith The proofe IVstly is the Church of Rome condemned of us and all Churches reformed because she hath erred and still very badly every way doth offend 1. In life For At Rome the harlot hath a better life Then she that is a Romans wife a W. Thomas hist of Italy O Roma à Roma quantum mutata vetustaes Nunc caput es scelerum quae caput orbis eras If ye spell Roma backward saith I. Bale ye shall finde it to be Amor Love in this prodigious kinde For it is a preposterous Amor Love out of kind b Acts of the Eng. votaries 2. booke praef Hence the pasquill Poets Roma quid est Quod te docuit praeposterus ordo Quid docuit Iungas versa elementa scies Roma Amor est Amor est qualis Praeposterus Vnde hoc Roma mares Noli dicere plura scio Againe Roma vale vidi satis est vidisse Revertar Cum Leno aut meretrix Scurra Cynaedus ero 2. In ceremonies which are in number infinite Gerson writeth how divers men have runne into desperation others have killed themselves finding that they were not able to keepe and performe the ceremonies of the Romish Church c Confes Aug. ar 4. For use also they are vaine impious as their leading up and down of an Asse on Palme Sunday their battering of hell their buriall of the Crosse c. yea and damnable because Romish ceremonies are held both necessarily to be observed as well as the Lawes of God d Eckius enchir de hum const axiom 2. and also to merit heaven For sins veniall say the Rhemists be taken away by sacred Ceremonies e Test Rhem. an marg 258. 3. In doctrine For proofe hereof see the Popish errors in every article almost if not proposition of this booke Againe looke we unto the head of the Antichristian Synagogue and we shall finde that of them Some have beene Conjurours Sorcerers and Inchanters as were Pope Martin 2. Silvester the second and third Benedict 8. Iohn 19 10 21. Sergius 4. Gregory 6. and 7. and such were all the Popes even 18. for number from Silvester the second untill Gregory the seventh f Cyp. Valera in his Treatâ—se of the Pope c out of Cara. Benom Some Heretikes For Siricius Calixtus Leo 9. and Paschalic condemned the marriage of Priests Liberius was an Arrian Marcellinus an Idolater Honorius a Monotheâ—ite g Cath. Apol. 2. part p. 93. Test Rhem. an Luc. 22.31 Iohn the 22. held many errors whereof W. Occam wrote a booke h Biblioth Simleri one wherof was that the soules of the wicked should not be punished till
29. which sheweth vvhereunto onely the Primitive Church necessarily was tyed By the Apostles doctrine b Rom. 13.1 1 Pet. 2.13 14 which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers and Commanders whatsoever By the Apostles example and namely of the blessed Saint Paul c Acts. 16.37 Act. 22.25 c. Act. 25.11.12 who tooke benefit and made good use of the Romane and Emperiall Lawes Errors and adversaries unto this truth This truth neither is nor ever was oppugned by any Church Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses as the Brownists For they say The Iawes Iudiciall of Moses belong as well unto Christians as they did unto the Iewes a Barrowes disco p. 127. Others that we are bound though not unto all yet unto some of the Iudicials as holdeth T. C. b 1. Reply sect 1 3. and Philip Stubs c Anatom of abuses 2. part Dâ—b 5. Proposition No Christian man whatsover is freed from the obedience of the law Morall The proofes from Gods Word THink not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfil them For truly I say unto you saith our Saviour Christ til heaven and earth perish one jot or one tittle of the law shall not scape till all things be fulfilled whosoever therefore shall break one of these least Commandements and teach men so shall be called the least in the Kingdome of Heaven c a Matth. 5.17 18 19. If thou wilt enter into life keep the Commandements c. Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother b Mat. 19.17 18 19. Doe we make the Law of none effect through faith God forbid yea we establish the Law c Rom. 3.31 Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God d 1 Cor. 7.19 The publike confessions of the Churches of God in France e Art 23. and Belgia f Art 25. agree with this Doctrine Errors and adversaries unto this truth Whereby are condemned as most wicked and unsound the Opinions Of the Manichies who found fault with the whole Law of God as wicked and proceding not from the true God but from the prince of darkenesse a Aug. conâ— Faust epist 11. and 74. Of Brownist Glover whose opinion was that Love now is come in the place of the ten Commandements b Bredweb detect p. 119. Of Iohannes Istebius and his followers the Antinomies who will not have Gods Law to be preached nor the conscience of sinners to be terrified and troubled with the Iudgements of God c Sim. Paulimeth par 2. de lege Deâ— p. 54. Of Banister among our selves who held how it is utterly evill for the elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth d Bani error 8. Article Of the three Creedes 1 The three Creeds Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be received and beleeved For 2 they may be prooved by most certaine warrants of holy Scripture The Propositions 1. The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved 2. The three Creeds viz. The Nicene Athanasian and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved THis proposition the Churches of God both anciently and in these last dayes a Confess Helv. 2 c. 11. Gal. ar 5. Belg ar 9. Saxo ar 1. doe acknowledge for true The errors and adversaries unto this truth Therefore much out of the way of godlinesse are they which tearme the Apostles Creede A forged patchery as Barrowe doth a Bar. dis p. 76. and Athanasius Sathanasius Creede so did Gregorius Paulus in Polonia b Genebr l. 4. p. 1158. and the new Arrians and Nestorians in Lituania c Surius chro p. 320. My selfe some 28. yeares agoe heard a great learned man whose name upon another occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole and an Asse for his booke de tribus Elohim which refuteth the new Arrians against whose founders the Creeds of Athanasius and Nicene were devised Him attentively I heard but could never since abide for those words and indeed I never saw him since 2. Proposition The three Creeds viz. the Nicene Athanasian and of the Apostles may be prooved by the holy Scripture The proofe from Gods Word THan this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom we are to beleeve is for essence but one a Deut. 6.4 Mal. 2.10 1 Cor. 8.4 Eph 4.5 6. in persons three b Matth. 3.17 Gal. 4.6 1 John 5.7 viz. The Father the Creator c Psal 134.3 the Son the Redeemer d Esa 53.4 Rom. 5.18 Gal 3.13 Eph. 2.16 1 Iohn 2.2 the holy Ghost the Sanctifier e 1 Cor. 1.21 22. 1 Pet. 1.2 Next of the people of God which we must thinke and beleeve is The holy f Eph. 1.3 4. and 2.21 Col 2.22 and Catholike Church g Esa 54. 2. Psal 87.4 Acts 1.8 c. Eph. 2 14. Reu. 5.9 The Communion of Saints h Eph. 4.15 1 Cor. 10.16 Heb. â—0 25 1 Iohn 1.7 Pardoned of all their sinnes i Esa 44.22 Math. 18.23 c. Col. 2.13 And appointed to arise from death k Ioh. 5.28 1 Cor. 15. Phil 3.21 1 Iohn 6.39 and to enioy eternall life both in body and soule l Pet. 1.4 Reuel 21.4 The aduersaries vnto this truth Therfore we are enemies to all aduersaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarians Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sin standeth not in the following of Adam as the Pelagians doe mainely talk but 2 it is the fault and corruption of the nature of euery man that naturally is engendred of the off-spring of Adam whereby man is very farre gone from originall righteousnesse is inclined to euill so that the flesh lusteth against the Spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the Flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some doe expound the wisedome some the Sensuality some the affection some the desire of the flesh is not subiect to the Law of God
and from the West and from the North and from the South and shall sit at the Kingdome of God Luke 13.28 The promise is made unto you and to your children and to all that are a farre off c. Acts 2 3â— In every nation he that feareth God and worketh righteousnesse is accepted with him Acts 10.35 and that the Church as it hath been from the worlds beginning e Rev. 13.8 so shall it continue to the end f Matth. 28.20 And this is the confession of the Churches g Confess Helv. 2. c. 17. Bohem. c. 8. Belg ar 27. Wittemb ar 32. Errors and adversaries unto this truth Vnsound be they inreligion therefore which have and doe as it were tye the Church to a certaine a Aug lib. 2. con Pet. c 15. country as the Donatists did to Africa a people as the Iewes to themselves b Clenard op lib. 2. 190. persons place calling or time as doe the Papists To certaine persons when they sey The Church is founded upon Peter and his successors c Confess Petrocenien c. 29 All that will be saved must of necessity be subject to the Bishop of Rome d Bonifac. c. 8. Vnam extra de major obed The true Church is united to the obedience of the Pope of Rome e Bel. de eccl milit c 2. To a certaine place when they sey The Church of Rome is the Catholike Church f Test Rhem. an 1 Tim. 345 The Church of Rome is the mother of faith g Jus canonic distinct 22. To a certaine calling by their Petrus à Soto to Bishops and Prelates h Pet à Soto asser p. 133. To a certaine time as when the said Papists affirme how The time was when holinesse was only in the Virgin Mary i Cost r. enchir con when faith rested onely in the Virgin Mary k Disput Concil Basil Acts and Monu in K.H. 6. f. 7. 96. when all the faith was lost save onely in our Lady l Festival ser 4. post festum Palmarum It is a bold assertion also and very presumptuous of Apostata Hill that in England all men were Papists without exception from the first Christening thereof untill the age of King Henry the eighth 4. Propositon m Hilâ—quaâ—t 1. reas p. 5. The Word of God was and for time is before the Church The proofe from Gods Word FOrasmuch as the visible Church of Christ is a Congregation of men either in the eyes of God or in the judgment of the godly faithfull it followeth that the Word of God must be afore the Church for time as likewise the authoritie For time because Gods Word is the Seed the faithfull the Corne a Luk. 8.11 12 and the Children b 1 Pet. 1 1â— Gods Word is the Rocke or Foundation c Math. 16 1â— Eph. 1.20 the Faithfull the House d Eph. 2.21 For authoritie also the Word is before the Church because the voyce of the Church is the voyce of man who hath erred and may erre from the truth but the voyce of the Word is Gods voyce e 2 Tim. 3.10 2 Pet. 1.21 who cannot deceive nor be deceived Of this judgement be the Churches reformed f Conf. Helv. 1 ar 14. 2. c. 13.17 Bohe. c. 1.8 Gal. ar 7 Bolg ar 3.7 Saxon ar 1.11 â—â—â—ev ar 1. The adversaries unto this truth This maketh to the strengthning of us against those Popish assertions oâ— Viguerius and such like viz. that the Church was before the Word for time and is above the Word for authoritie a Viguer In ad Chr. Theo. 10. sect 3. v. 10. fol 83. a. 5. Proposition The markes and tokens of the visible Church are the due and true administration of the Word and Sacraments The proofe from Gods Word THere is the visible Church of Christ where the Word of God sincerely is preached and the Sacraments instituted by our Saviour are duely administred Hence it is that our Lord and Saviour calleth them his mother and his brethren which heare the Word of God and doe it a Luke 8.21 and saith He that is of God heareth Gods Word John 8.47 also My sheepe heare my voyce c Iohn 10.27 and How shal they heare without a Preacher saith S. Paul d Rom. 10.14 Likewise the Apostle S. Iohn He that knoweth God heareth us hee that is not of God heareth us not e 1 John â— 9 Again they are of the world therefore speak they of the world and the world heareth them f Ibâ—b v. 5. And touching the Sacraments first of Baptisme Goe therefore and teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you g Matth. 28.17 20. We have been baptized into Iesus Christ h Rom. 6.3 yee are washed ye are sanctified i 1 Cor 6.13 By one Spirit are we all baptized into one body k 1 Cor. 11.13 Next of the Lords Supper The Lord Iesus in the night that hee was betrayed tooke bread and when hee had given thanks hee brake it and said Take eate this is my body which is broken for you this doe in remembrance of me After the same manner also he tooke the cup when he had Supped saying This is the New Testament in my blood this doe as oft as ye drink it in remembrance of me l 1 Cor. 11.23.24 25. Luke 22 1â— The Christians in all reformed Churches acknowledge these things m Conf Helv. 1. ar 14. and 2. cap. 17 Bohe. c 8. Gal. ar 27.28 Saxon ar 11. Wittemb ar 12. Suev ar 13. Some and they also many of them very godly men adde Ecclesiasticall discipline for a note of the visible Church But because the said Discipline in part is included in the markes here mentioned both we and in effect all other wel ordered Churches over-passe it in this place as no token simply of the visible Church Neither tye we the Church so strictly to the signes articulate that wee think all those to be without the Church and no Christians which neither doe heare the Word ordinarily and publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receive the other as it falleth out sometimes especially in the times of blindnesse and persecution The errors and adversaries unto this truth Wee renounce therefore as altogether unsound and Antichristian the opinions 1. Of the Papists who both denie the pure preaching of Gods Word and the administration of the Sacraments among Protestants to be the markes of Christ his visible Church a Petrus a Soto assert de Eccl. and affirme the tokens hereof to be Antiquity Vnity Vniversality Succession c. as doth Stapleton b In his Fortresse Bristow c In his Motives Bozius d De
to suffer q Acts 5.41 2 Tim. 4.7 8. and constant to endure all manner of afflictions r 2 Cor. 11.23 And this doe the Churches Protestant by their Confessions approve Å¿ Conf. Helv. 1. ar 25. 2. c. 18. Bohe. c. 9. Gal. artic 13. Belg. ar 31. Aug. ar 14. Wittem ar 20 Sue ar 13. The errors and adversaries unto this truth In error they remaine who are of opinion that The due election and calling of Ministers according to the Word of God is of no such necessity to the making of Ministers an erroneous fancie of the Anabaptists and Family of Love That women may be Deacons a Sigebert Elders and Bishops the former the Acephalians the latter the Pepuzians did maintaine A speciall care is not to be had both of the life and the learning of men or that wicked men of evill life ignorant men without learning Asses of no gifts loyterers which doe no good or favourers of superstition and idolatrie which doe great hurt are to be admitted into the ministerie They are causes which indeed are none to debarre men from the ecclesiasticall function as if men have beene twice married an error of the Russians b Liberus retum Mosco p. 20. b. be married c Coster Enc. controv c. 15. de coel sacerd have had certaine wives d Test Rhem. an 1 Tim. 5.2 have not received the Sacrament of Confirmation e Conc. Trid. sess 23. c. 4. have beene baptized of Heretikes f 1 quaest 1. vencum these may not bee Priests say the Papists or if either they have not been trained up in the family or be not Elders in the said Family of Love g Such ought not to busie themselves boot the Word H. N. document sent c. 3. sect 1. and 1. Exhort c. 16. sect 16. 24. Article Of speaking in the Congregation in such a tongue as the people understand not It is a thing plainly repugnant to the Word of God and the custome of the Primitive Church to have publike prayer in the Church or to minister the Sacraments in a tongue not understood of the people The Proposition Publike prayer and the Sacraments must bee ministred in a tongue understood of the common people The proofe from Gods Word THis assertion needeth small proofe For who so is perswaded as all true Christians of understanding are that what is done publikely in the Church by a strange language not understood of the people profiteth not the Congregation a 1 Cor. 14.6 9 14. edifieth not the weake b Ib. 17.26 instructeth not the ignorant c Ib. v. 9. inflameth not the zeale d Ib. 7.11 offendeth the hearers abuseth the people f displeaseth God g Mark 15 8. Ib. 11.16 bringeth religion into contempt h 1 Cor. 14.23 easily will thinke that where prayers be said i Conf. Helv. 2 c. 22. Wittem c. 27. Aug. de Missa artic 3. Suev c. 2â— or the Sacraments administred in a tongue not understood of the vulgar sort neither is the Word of God regarded nor the custome of the purer and primitive Church observed This article no Church doth doubt of and very many by their extant Confessions doe allow Adversaries unto this truth But there is nothing either so true or apparant which hath by all men at any time bin acknowledged so contrary to this truth In old time the Ossens made their prayers unto God alwaies in a strange language which they learned of Elexus their founder a Epip haer 19. and the Marcosians at the ministration of Baptisme used certaine Hebrew words not to edifie but to terrifie and astonish the minds of the weak and ignorant people b D. Iren. l. 1 c 8. In these daies the Turks performe all their superstitions in the Arabian language thinking it not onely unmeet but also an unlawfull thing for the common sort of persons to understand their Mahometane mysteries c An. Genfraeus aâ—lae Tuâ— l 2. The Iacobite Priests doe use a tongue at their Church ministrations and meetings which the vulgar people cannot comprehend d Magd. eccl hist Gen. â— 2 c. 5. The divine Liturgie among the Russians is compounded partly of the Greeke and partly of the Selavonian language e Alex Guag de relig Mose pag. 2 â—0 The Papists will have all divine Service Prayers Sacraments and that thorow out the world ministred onely in the Latine tongue but which few men of the common people doe understand some of them holding that it is not necessary that we understand our prayers f Test Rhem. annot p 463. and that prayers not understood of the people are acceptable to God g Test Rhem. an Mark 21.6 and all of them maintaining that he is accursed whosoever doth affirme how the Masse ought to be celebrate onely in a vulgar tongue h Si quis dixerit linguâ— tantuÌ„ vulgari Missam celeâ—â—an debere anathema â—it Conc. Trid. sâ—ss 21 cap. 9. 25. Article Of the Sacraments Sacraments 1 ordained of Christ be not only badges or tokens of Christian mens profession but rather they bee certaine 2 sure witnesses effectuall signes of grace and Gods good will towards us by which he doth work invisibly in us 3 and not onely quicken but also strengthen and confirme our faith in him 4 There bee two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those five commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreme Vnction are not to be counted for Sacraments of the Gospel being such as have growne partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God 10 The Sacraments were not ordained of Christ to bee gazed upon or to be carried about but that we should duly use them 11 And in such onely as worthily receive the same they have a wholesome effect or operation but they that receive them unworthily purchase to themselves damnation as Saint Paul saith The Propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certain sure witnesses and effectuall signes of grace and God his good will toward us 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimony is no Sacrament 9. Extreme unction is no Sacrament 10. The Sacraments are not to be abused but rightly to be used of us all 11. All which receive the Sacraments receive not therewithall the things signified by the Sacraments 1. Proposition The
A TREATISE VPON SVNDRY MATTERS CONTAINED IN THE THIRTY NINE Articles of Religion which are professed in the Church of ENGLAND Long since written and published by THOMAS ROGERS Rom. 16. verse 17. I beseech you brethren marke them diligently which cause divisions and offences contrary to the doctrine which ye have received and avoide them LONDON Printed by JOHN LEGATT and are to be sold by RICHARD THRALE at the signe of the Crosse-keyes at Pauls Gate 1639. TO THE MOST REVEREND FATHER in God and his Right Honourable good Lord RICHARD by the Divine providence Archb. of Canterbury and Primate of England and Counceller to the most High and Mighty Prince JAMES King of Great Britaine France and Ireland MOst Reverend Father in God there is no one thing in this world that of men truely zealous and Christian in these latter dayes of the world with greater earnestnesse hath bin desired then that by a joynt and common consent of all the Churches rightly and according to the Canons of the sacred Scriptures reformed there might be a draught made and divulged containing and expressing the sum and substance of that Religion which they doe both concordably teach and uniformely maintaine That holy man of happy remembrance D. Cranmer who sometime enjoyed that roome in our Church Arch. Cranmer which your Grace now worthily possesseth in the dayes of that most godly yong Prince K. Edward the sixt employed a great part of his time and study for the effecting of that work and imparted his thoughts with the most principall persons and of rarest note in those dayes for their wisedome piety and credit among the people of God throughout Christendome Mr. Calvin understanding of his intent addressed his letters unto the said Archbishop and offred his service saying That might his labours stand the Church in stead Ne decem quidem maria it would not grieve him to saile over ten Seas to such a purpose But this proving a worke of much difficulty if not altogether impossible in mens eyes especially in those dayes to be brought about Vnity of doctrine in all Churches reformed the next course and resolution was that every Kingdome and free State or Principality which had abandoned the superstitions and Antichristian Religion of the Church of Rome and embraced the Gospell of Christ should divulge a Briefe of that Religion which among themselves was taught and beleeved and whereby through the mercy of God in Christ they did hope to be saved Which to Gods great glory and the singular benefit and comfort of all Churches both present and to come as the extant Harmony of all their confessions doth most sweetly record with no great labour was notably performed This worke of theirs told the Churches in those dayes and doth us and will informe our posterity that not only in every particular State and Kingdom but also throughout Christendome Ab initio reformationis ardebant amore veritatis omnes Politici Ecclesiastici Plebeii Jezler de diutur belli Euchar pag. 49. Vnity of doctrine in the Church of England in King Edward the sixt his dayes where the Gospel was entertained the Primitive and Apostolicall daies of the Church were again restored For the multitudes of them that did beleeve I speake both joyntly of all and severally of each reformed people not of every particular person fantastique false apostles and perverse teachers or professors in any Church who were not wanting even in the Apostles dayes touching the maine and fundamentall points of true Religion were then of one heart and of one soule and did think and speake one thing and live in peace 3. The said Archbishop for unto whom better after God and the King can we ascribe the glory of this worthy Act wrought this Vnity Vniformity of doctrine in this Kingdome in the Halcyon dayes of our English Iosias K. Edward the sixt of that name and the same doctrine so by his meanes established in the time of peace a notable work of peace like a manly heroicall and heavenly Captaine under our Generall Iesus Christ he resolutely even with his heart bloud and in the fiery torments afterwards confirmed in the dayes of persecution A certain learned man Anno 1552. speaking of the Religion here then professed and writing unto the Lords of our late Queenes Councell doth say he meaning the Papist his adversary who charged our Church with discord and disagreements about matters of Religion K. Edward the 6. Hee ought said he if hee had beene able to have brought out the publike Confession and Articles of faith agreed in K. Edwards time and have shewed any in England that professing the Gospel dissenteth from the same So esteemed he and with him many thousands of learned and judicious men of the doctrine then ratified by authority and professed in this Kingdome But those dayes of our Churches peace continued not long through our unthankfulnesse Q. Mary and sinnes neither on the other side was our persecution permanent through the goodnesse of God though for the time exceeding vehement and violent For nubecula fuit citò transiit It vanished away quickly as doe many raging stormes even upon the sudden yet not through the power of Gunpowder and treasons but through the force of ardent prayers unto the Almighty For arma ecclesiae preces 4. We find that Mr. Latimer that sacred The prayers of the persecuted Saints for the reducing of true Religion into the Realme F. Latimer and reverend Father addicted himselfe very seriously in those dayes unto the exercise of prayer and his principall and most usuall prayers were first for himselfe next for the afflicted Church of England and lastly for Lady Elizabeth that deceased King Edwards and Queene Maries sister For himselfe he prayed that as God had made him 〈◊〉 Minister and Preacher of his truth so hee might constantly beare witnesse unto the same and have the grace power to maintain it in the face of the world even till the houre of his death For the Church of England he prayed that God would be pleased once againe to restore the free preaching of the Gospell to this Realme and this with all possible fervency of Spirit he craved at the hands of God And for Lady Elizabeth that he would preserue and make her a comfort to his then comfortlesse people in England And the Almighty and our heavenly Father both heard and granted all and every of his petitions Mr. Gualter that learned painfull and excellent Divine at Tigure dedicating his holy and Christian Comments upon the lesser Prophets unto D. Parkhurst B. Parkhurst Bishop of Norwich who in the dayes of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preservation if it might be unto better times saith of the said Parkhurst that when he lived in Tigure Lady Elizabeth was ever in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chaste behaviour he would
ever celebrate with high words and commendations and that God would gard Q. Elizabeth and safegard her person for the good of his people was his daily prayer yea saith the same Gualter orabant idem tecùm pii omnes it was not your prayer onely but all Gods people so prayed besides And their prayers were not made in vaine For both Queene Mary lived not long and Lady Elizabeth was placed in the Royall throne superstition was expulsed and true Religion againe to the singular comfort and multiplication of Gods people in this Kingdome very solemnely restored Notwithstanding an Vniformitie of doctrin to be taught embraced True doctrine restored anno 1558. and an uniformitie of the same established and published an 1562. and professed by authoritie of the Prince and State was not published till certain yeers after the Queenes attaining the kingly Diademe but then Articles of Religion to the number of thirtie nine drawne yet three yeeres afore were commended to the consideration and perusall of the whole Clergy of both Provinces in an orderly and lawfull assembly or Convocation of theirs at London and by a sweet and unanimous readinesse thereupon by them allowed This was effected in the yeer of our Lord 1562. Ann. 1562. the same yeer that the mercilesse massacre at Vassey in France was committed by the Duke of Guize and the same very time also that all the Protestants in that countrey of France for holding and professing the same doctrine were sentenced unto death and destruction by the Parliament at Paris after which their condemnation ensued those horrible and more then savage murders and slaughters of the Religious and onely for their Religion at Carrascone at Tholouse Amiens Towres Sens Agen Aurane and many other Cities Townes and Villages throughout France A principall contriver of this Vniformitie in Religion Arch. Parker and thereby Vnitie among us was another Predecessour of your Graces even D. Parker the first Archbishop of Canterbury in the said Queenes dayes Hereupon Beza from Geneva Doctrinae puritas viget in Anglia purè syncerè Religion flourisheth in England Zanchius from Straâ—borough Per hanc Reginam factam by her meaning Q Elizabeths comming to the Crowne God againe hath restored his doctrine and true worship and Daneus The whole compasse of the world hath never seen any thing more blessed nor more to be wished then is her government So now again flourished those Apostolicall times as I may say of unitie and Vniformitie of doctrine in our Church For then were there no contentions nor dissentions nor thorny and pricking disputations among us about questions of Religion tantum res nobis cum satellitibus quibusdam Pontificiis as Bishop Iewell said we then skirmished onely with the Papists As it was at the building of Salomons Temple so was it with us then We set upon the building of Gods House which is his Church without din without noyse and stirres The adversaries without heard us and heard of our doings abroad by the pens of the learned Iewell Nowell Calfehill and such other Architects of ours to our selves we were comely at Ierusalem to our enemies terrible as an Army of Banners 6. Also what afore viz. an 62. they had agreed upon Subscription required unto the Booke of Art an 1â—â—2 the same at another Assembly at London an 71. and the 13. of Q. Elizabeth according to an Act of Parliament then made the said Clergie of England the Archbishops and Bishops first beginning and giving the example by their several subscriptions with their owne hands most readily did approve An. 1572. Howbeit in the yeere next ensuing sciz an 72. a yeere many wayes memorable especially for the great and general Massacre of above an hundred thousand Protestants in France chiefely in Paris and the countrey thereabout adioyning begun on St. Bartholmewes Eve * Bartholomaeus flet quia Gallicus occubat Atlas for Pope Gregories excommunicating of Q Elizabeth for defending this doctrine and religion which here we speak of and thirdly for the erecting of private Presbyteries now first in England divers of the inferiour Ministers in and about London and else-where in this Kingdome not a little disturbed the quiet of our state and peace some of them by untimely and inconsiderate admonitions pamphlets and Libels others by obstinate refusing to subscribe as both Law did enjoyne and their Fathers in Christ and superiours afore them had done But these men speedily both by learning were answered and by authority censured suspended or deprived Vnitie of doctrine stil continued 7. And yet not one of these Recusants and so not one of Englands Clergie either now or afore did ever oppugne the received publike and Catholike doctrine of our Church but most willingly approved and applauded the same as the truth of God For even the admonitioners themselves which said that they did strive for true Religion and wished the Parliament even with perfect hatred to detest the Church of England whereof notwithstanding they were members even they do say how they meaning the Bishops and their partakers hold the substance of Religion with us and wee with them And againe We all of us confesse one Christ And their Champion doth acknowledge that her Maiestie hath delivered us from the spirituall Egypt of Popery So that for doctrine I means still for the maine points of doctrine there was now a sweet and blessed concord among us which Vnity continued all that holy and Reverend Fathers I meane Archbishop Parkers time which was till the 17. yeere of Queene Elizabeth 8. Archbish Grindall After him succeeded in the said Archiepiscopall chaire B. Grindall a right famous and worthy Prelate and for religion so sound as in K. Edwards dayes had the Prince liued a while longer he had beene promoted vnto the Bishopricke of London vpon the translation of B Ridly vnto Durham for these things had the State then in purpose But God otherwise had decreed for their aduancements as that the one of them should passe through the fire vnto the kingdome of heauen and the other escape the dangers of many stormes and waters before he came unto any preferment at all And so accordingly Ridly was burned and Grindall banished and both of them depriued either of life or liuing or both and that for one and the same cause and doctrine which they had preached and we professe But the tempest being ouerblowne and Q. Elizabeth her selfe hauing likewise escaped the bloody hands of her cruell enemies yea and Gunpowder traines and Treasons too in most barbarous manner laid to haue blown vp her Saint like and sanctified Body and Soule into the heauens and all for her constant fauouring and embracing this very doctrine her Maiestie not forgetfull what he had endured for the cause of Christ and his Church aduanced this zealous Confessour and tryed Souldier vnto the See first of London afore designed him next of Yorke and lastly of Canterbury The care of
this Archbishop was great to further the glory of God but through the enuy and malice of his ill-willers his power was but small his place high but himselfe made low through some disgraces by his potent aduersaries which he meekely and patiently endured till his dying day 6. During the time of this mans troubles among other The factious encrease and grow confident two things especially deserue obseruation One is the flocking of Iesuits into the Kingdom who afore then neuer came among vs the other is the insolency boldnes of our home faction The Iesuits indicted Councils summoned Synodes enacted and reuersed orders and exercised Papall iurisdiction among vs wee not witting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptize nor celebrate the L. Supper nor Marry nor Bury nor doe any other Ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuitical proceedings or the Iesuites with their practices they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected Ministers exacted Subscription and executed the censures of suspeâ—â—ision and excommunication where they thought good The Iâ—suâ—es had for their prouinciall first Robert Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeere 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the fame yeer And the Brethren had their I know not what chiefe men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnesse and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their own appointing among other things as I find decreed Vnitie of doctrine still holdeth among vs. An. 1583. that if Subscription unto the booke of Articles of Religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersity and disagreement soeuer was about other matters yet abode there still a blessed Vnitie among vs touching the foundation of Christian Religion And this was in 25. yeere of Q. Elizabeth Archbish Whitegift 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterbury No sooner was he confirmed in his office but obseruing both the open intolerable contempt in many places of all Church orders by authority prescribed and hearing both of many secret conuenticles and vnlawful assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe-same cause which by the Brethren here in England was maintained and foreseeing the dangers and troubles likely to ensue for which he should giue an account if in time he sought not meanes to preuent them he thought it his bounden duty for the preseruation of vnity and purity in Religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister Ecclesiasticall hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by subscription Subscription the secoÌ„d time called for should testifie his consent both vnto the points of Religion in the Conuocation Ann. 62. approoued and likewise vnto other Articles necessary for concord sake of all euery man Minister especially to be acknowledged and accordingly by due course of Law called then thereunto Which was done the very first yeere of his remoueall and of her Maiesty the 26. Anno 1584. This of the brethren was tearmed the wofull yeere of subscription but that they should so doe there was no cause vnlesse they are grieued that factious spirits and malecontented Ministers and Preachers were discouered and their erroneous and schismaticall opinions brought into light And surely neuer was their subscription hitherto by authority vrged in this land but diuers new fancies held yet for truthes not to bee doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeeres 71. and 72. when subscriptiom first was required the whole land will witnesse that many and sundry bookes aswell in Latine How basely the Brethren coÌ„ceiue of the doctrine by the Bishops agreed vpon and established by the Prince as English then and afterward flew abroad In which we read how then and in those dayes the truth of God did in a manner but peepe out as it were at the Screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this Realme did see a little and had a glimpse of the truth but ouersaw many things which in these dayes of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquity of the times though the said things now seene be comprised in the Booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren we ought to afford them in defence of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergy and ratified by the Prince and Parliament in comparison of these things now reuealed and newly come to light are but Childish and toyes Thus write they as your grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they here stayed their words had bin able without the more grace of God to haue moued the Parliament and all the people of this land as they have preuail'd but too much already with their too credulous Fauorites to thinke our Church for all the reformation wrought and Vniformity in doctrine established to be much awry and farre from the truth it should professe But setting downe as they haue done and publishing both what the truth is which now breaketh out and
offreth it selfe by their ministery to the view of the whole world which afore did but peepe out at the Screene and what the things be which they of meane gifts doe see and our Fathers and the Martyrs Bishops and Preachers both in King Edwards dayes and afterwards knowne and acknowledged to be men of excellent parts either did not see at all or ouersee and what likewise the points of doctrine newly now reuealed their aternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may be preached at Rome and for defence whereof they ought to afford euen their very liues were they so many as the haires of euery of their heads is and be they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to bee illuminations of the spirit 13. For all their doings The vncouth doctrine of the factious Brethren and discourses to say the best of them are but to erect a new which they tearme a true ministery and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishops and their wil-willers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministery and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all ministers made equall the other also will neuer be brought to passe till Kings and Queenes doe subiect themselues vnto the Church and submit their scepters and throw downe their Crownes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbytery For as the Church is subiect vnto the ciuill magistrate in respect of his civill authority so must the Magistrate the King and Queene subiect themselues and be obedient to the iust and lawfull authority of the Church The ciuill magistrate is none officer at all of the Church For Church-officers be non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbytery is the Church and euery Congregation or Church should and must in it haue a Presbytery This is the Light which indeed the Martyrs neuer saw the Religion which our Brethren striue for the Truth which they may not preach not childish doctrine like the Bishops Articles but the wise Gospel the maine and materiall points of Religion now in the dayes last of all yea after the eighth Thorow breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods Word Next to teach one another and all their fauourers how they should be as ready and prepared euen for these matters to give other their liuings and to giue their liues were they as many as the haires of all their heads as Cranmer Ridly Latimer did and Parker Grindall and all other Preachers would and euery Christian man and woman should if they be called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe know and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written Word These and many moe too many here to be recapitulated such phantasies of theirs or phrensies rather this first subscription brought first to light and yet happy had it bin for Gods Church and people they had neuer bin broached Of the second Subscription vrged an 84. 15. Semblably the next subscription called for by the last Archb. your L. predecessor an 84. discouered euen the very thoughts and desires of those Brethren before but now stiled faithfull Brethren which haue and doe seeke for the Discipline reformation of the Church Many Treatises afore but now and diuers yeeres ensuing they flew about and abroad like Atomies and by them the same things which afore but in a differing sort and in other words they publish For touching Church officers they name who and how many sorts they be of them viz. Doctors Pastors Gouernors Deacons and Widdowes no moe no fewer They say euery Church must be furnished with a Teacher and a Pastor as with two eyes with elders as with feet with Deacons as with hands Euery Congregation must haue eyes hands and feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feet Hands and Eyes The Doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditory nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or else he committeth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authority to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some Parish and vnder one Presbytery or other alwayes Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they wil neuer leaue suing for though there should be a thousand Parliaments in their dayes vntil either they obtaine it or bring the Lord in vengeance and blood against the State and the whole land for repelling the same The Brethrens diuine conceipts of their Discipline The discipline is Gods holy yoke Gods scepter the kingdome and throne of Christ Our controuersie say they whether Iesus Christ shall be King or no. Againe the end of all our trauell is to build vp the walles of Ierusalem and to set vp thē Throne of Iesus Christ our heauenly King in the midst thereof the aduancing whereof is a testimony vnto vs that we shall haue part in that glory which shall be reuealed hereafter So learne we now from their said bookes learned and demonstratiue discourses which the Fathers and our forefathers neuer saw nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduancement of the same an inuisible token of an elect childe of God so as neither is that a Church at least no true Church where their Discipline is not neither they but titular Christians no true Christians indeed which either sigh or seeke not to
have it established and Presbyteries in euery parish to be aduanced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned The Brâ—renue and continue their base conceits of the publike Art of our religion in comparison of their new Gospell and all-seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shew vs the whole counsell of God And yet these faithfull Brethren either through forgetfulnesse or frailty or which I rather think forced thereunto by the power of truth doe plainely confesse that those very decrees of our Bishops and Articles of the Conuocation-house euen that little little part of the Gospell which the said Bishops and Martyrs brought to light and hath enlightned the whole Realme containeth the very fundamentall points of Christianitie Whereof I still gather that had their newly reuealed tearmed learned Discourses Doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore hearts with the desire thereof brandished and set out never bin divulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessity is this so impertinent vnneedfull the other 18. Octogesimus octavus mirabilis annus it was prophesied to be a wonderfull yeere long afore it came and wil neuer be forgotten now it is past An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes and writings Among the things for which the yeere 88. is famous one and not of least regard is that afore it expired these bookes of the Brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erronious tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Whereby so much as in that blessed Queene whose name with eternall honour shall be recorded these new fancies of the brethren were hissed and exploded out of this Christian kingdom and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that Peerelesse prince more strongly ratified and commended to her awefull and good subiects then afore 19. The zeale of learned and godly men hereupon was inflamed and their courage so increased as whereas afore this time but one or two or a very few the first whereof was your L. immediate Predecessor Most learned and worthy men set themselues against the Br. and the Presbyterian discipline whose memory be alway honourable among the Saints did encounter the Brethren and oppugned their fancies now an army of most valourous and resolute Champions and Challengers rose vp which then and piuers yeeres ensuing among whom as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince State put the new Doctors to the foile profligated the Elders set vpon the Presbytery and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethren wanted in strength and learning they had in wilynesse A Stratagem of the Br. though they lost much one way in the generall maine point of their discipline yet recouered they not a little aduantage another way by an odde and new deuice of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbyterie and new Discipline even at that very instant the Brethren knowing themselves too weake either to overthrow our holds and that which we hold Ann. 1595. or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gave out were impregnable suffering us to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odde corner and after a new fashion which we little thought of such was the cunning set upon us afresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselves to make them compleate their Sabbath speculations and Presbyterian that is more then either Kingly or Popely directions for the observation of the Lords Day This Stratagem of theirs was not observed then neither I feare me is regarded as it should be yet and yet did and since hath and doubtlesse in time to come if it be not timely seene unto with unsound opinions and paradoxes will so poyson many as the whole Church and Common-weale wil find the danger and inconvenience of them so plausibie are they to men either popularly religious or preposterously and injudiciously zealous Certain fruits and effects of the Sabb. doctrine published by consent of the Brethren 21. In this their sally as I said before they set not upon the Bishops their calling their Chancelors c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subvert but which are of great all and almost of the same antiquitie with Bishops divers of them and I had almost said as necessarie they ruinate and at one blow beate downe all times and daies by just authoritie destined to religious and holy uses besides the Lords Day saying plainly and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those uses but onely the Lords Day They build not Presbyteries expressedly though under hand if it be well marked they doe erect them in their exercises of the Sabbath but they set up a new Idol their Saint Sabbath earst in the dayes of Popish blindnesse S. Sunday in the midst and minds of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnesse liberty prophanenesse on the Holy dayes which is readily and greedily apprehended of all sorts of people euery where especially of their fauorites to the high dishonour of God decay of our deuotion hinderance of Christian knowledge and wisdome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enemies
desired his Majesty to take them out a new Lesson as did the 71 Brethren of Suffolke are not to be liked Neither can we extoll the goodnesse of our God sufficiently toward our King and us all for inspiring his royall heart with holy wisedome to discerne these unstayed and troublesome spirits and inabling his Highnesse with power and graces from above to decree orders and directions for the generall benefit and peace of the whole Church neither suffered he his eyes to sleepe nor his eye-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though never so important and weightie affaires of the Crowne and Kingdome King James patronizeth the Doctrine and Religion countenanced by Queene Elizabeth 26 My selfe have read and thousand thousands with an hundred thousand of his Subjects besides have either read or heard of Proclamations after Proclamations to the number of sixe or seven at the least of bookes and open speeches of his Majesty uttered in the Parliament House and all of them made vulgar within a yeare and little more after his happy ingresse into this kingdome and taking the administration of this most famous nourishing Empire upon himself whereby the doctrine in this Land allowed publikely graced and imbraced of all sorts at his entrance into the Realme hath bin not onely acknowledged to be agreeable to Gods Word sincere and the very same which both his Highnesse and the whole Church and kingdome of Scotland yea and the Primitiue Church professed but also by his authoritie Regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptory words and speeches cut off The yeere 92. was not more famous for the Vniformity of doctrin in religion then concluded then the yeere 1604. Domii incarnati An. 1604. is memorable and will be for seconding the same neither got the Clergie in those dayes more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons Ecclesiasticall 27. Subscription the third time vrged Whereby no person shall hereafter bee receiued into the ministery nor neither by Institution or Collation admitted to any Ecclesiasticall liuing nor suffered to Preach to Catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or any Cathedrall or Collegiat Church Citie or Market towne Parish Church Chappell or in any other place in this Realme except c. and except he shall first subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licenced to Preach Reade Lecture or Catechize comming to reside in any Diocesse shall be permitted there to Preach Reade Lecture Catechize or minister the Sacraments or to execute any other Ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and subscribe to the three Articles Neither shall any man teach either in publike schoole or in private house except he shall first prescribe to the first and the third Articles simply c. Neither shall any man be admitted a Chancellor Commissary or Officiall to exercise any Ecclesiasticall jurisdiction except c. and shall subscribe to the Articles of Religion agreed upon in the Convocation in the yeare 1562. c. And likewise all Chancellours Commissaries Registers and all other that doe now possesse or execute any places of Ecclesiasticall jurisdiction or service shall before Christmas next in the presence of the Archbishop or Bishop or in open Court under whom or where they execute their offices take the same Oathes and subscribe as before he said or upon refusall so to doe shall be suspended from the execution of their Offices untill they shall take the said Oaths and subscribe as aforesaid 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeed as exceeding necessary both for the retaine of peace in the Church and preventing of new doctrine curious speculations and offences which otherwise daily would spring up and intolerably encrease calleth for Subscription in testimony of mens cordiall consent unto the received doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very few in publike office as our neighbours have done Againe he requireth Subscription but not of civill Magistrates not of the Commons as else where some doe not of every man yea of women aswell as of men as did the persecuted Church at Franckeford in Queene Maries daies not of Noble Gentlemen and Courtiers as in Scotland was Enacted in our Kings minoritie but only of Ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such Of the Subscription called for and so doe the reformed Churches in France and Germany at this very day Last of all his Majestie calleth for Subscription unto Articles of Religion but they are not either Articles of his own lately deuised or the old newly turkened but the very Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeere of our Lord God 1562. a Cant. 2.127 and vnto none other euen the same Articles for number thirtie nine b Ibid. no moe no fewer and for words sillables and letters the very same vnaugmented vndiminished vnaltered 29. And being the same the whole world is to know that the Church of England is not in religion changed The Church of England settled and constant in her Religion or variable like the Moon nor affecteth noueltie or new lessons but holdeth stedfastly conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written Word the onely foundation of our Faith And being the same all men again may see that we are still at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of chiefest importance and fundamentall points of religion though our aduersaries the Papists would faine beate the contrary into the common peoples heads And being the same there is now as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie
gaine-said which afore I deliuered The Propositions are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious friends of mine requesting it at mine hands and for the benefit both of the common and vnlearned and of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all aduersaries errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any Article or particle of truth of our Religion as my approbation of that truth which in our Church by wholesome Statutes and Ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe his opinions vulgarly in writing or in print against our doctrine but this heresie fancy or phrensie may be here seene against one proposition or other The Sects and Sect-masters aduersaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundreds 38. This and whatsoeuer else here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present unto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely now liuing but our successors also and posteritie shall have cause in all ages while the world shal continue to magnifie Almightie God for the inestimable benefits which we have shall receiue from your selfe your late Predecessors D. Whitegift Grindall Parker Cranmer of famous honourable remembrance Bishops of our Church Archbishops of the See of Canterbury for this uniforme doctrine by some of your Lordships drawne and penned by all of you allowed defended and as agreeable to the Faith of the very Apostles of Christ and of the ancient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point unto Gods holy and written Word commended unto us both by your Authoritie and Subscriptions Now the all-mercifull God and heavenly Father which so inspired them and your Lordship with wisedome from above and inabled you all to discerne truth from falshood and found religion from Atheisme idolatry and errors vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace to his owne glory the Churches benefit and your owne everlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and divellish practices of his and our enemies continued the light of his truth among us give us all grace with one heart and consent not onely to embrace the same but also to walke and carry our selves as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Saviour Christ his sake At Horninger neere S. Edm. Bury in Suff. the 11. of March Ann. 1607. Your Graces poore Chaplaine alwayes at Command THOMAS ROGERS Constitutions and Canons Ecclesiasticall Anno 1604. VVHosoever shall hereafter affirme that the Church of England by Law established under the Kings Majesty is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of this his wicked error Can. 3. VVhosoever shall hereafter affirme that any of the 39 Articles agreed upon by the Archbishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the yeare of our Lord God 1562. for the avoiding of diversities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe unto let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of such his wicked errors Can. 5. Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles rules in the Church of England and combine themselves in a new Brother-hood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeete for them to joyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publike revocation of such their wicked errors Can. 9 The Titles of the thirty nine Articles with the Pages where to finde every of them in this Booke Articles 1 OF faith in the holy Trinity Page 1 Articles 2 Of the Word of God which was made very man Page 7 Articles 3 Of the going downe of Christ into Hell Page 15 Articles 4 Of the Resurrection of Christ Page 17 Articles 5 Of the Holy Ghost Page 21 Articles 6 Of the sufficiency of the Scriptures for salvation Page 26 Articles 7 Of the Old Testament Page 33 Articles 8 Of the three Creeds Page 39 Articles 9 Of Originall or birth sinne Page 41 Articles 10 Of Free-will Page 47 Articles 11 Of the Iustification of man Page 50 Articles 12 Of good workes Page 56 Articles 13 Of workes before Iustification Page 56 Articles 14 Of workes of Supererogation Page 59 Articles 15 Of Christ alone without sinne Page 62 Articles 16 Of sinne without Baptisme Page 65 Articles 17 Of Predestination and Election Page 69 Articles 18 Of obtaining salvation onely by the Name of Christ Page 82 Articles 19 Of the Church Page 86 Articles 20 of the Authoritie of the Church Page 98 Articles 21 Of the Authoritie of generall Councels Page 112 Articles 22 Of Purgatorie Page 118 Articles 23 Of Ministring in the Congregation 131 Articles 24 Of speaking in the Congregation in such a tongue as the people understand not Page 141 Articles 25 Of the Sacraments Page 142 Articles 26 Of the unworthinesse of the Ministers which hinder not the effects of the Sacraments Page 160 Articles 27 Of Baptisme Page 165 Articles 28 Of the Lords Supper Page 170 Articles 29 Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper Page 178 Articles 30 Of both kindes Page 179 Articles 31 Of the oblation of Christ finished upon the Crosse Page 181 Articles 32 Of mrariage of Priests Page 185 Articles 33 Of Excommunicate persons how they are to be avoided Page 189 Articles 34 Of the traditions of the Church Page 193 Articles 35 Of Homilies Page 194 Articles 36 Of Consecration of Bishops and Ministers Page 196 Articles 37 Of the civill Magistrate Page 201 Articles 38 Of Christian mens goods which are not common Page 215 Articles 39 Of a Christian mans Oath Page 217 FINIS
b Psal 124.8 134.3 by him were all things created which are in heauen and which are in earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers as things were created by him and for him c Col. 1.16 by his Son he made the worlds d Heb. 1.8 and all these acknowledged by the Churches Primitiue e Creede Apâ—st Nicen. and reformed at this day f Confess Helv. 2. c. 6 7 Basil ar 1. of France ar â— Fland ar 12 And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which covereth himselfe with light as with a garment spreadeth the heavens like a curtaine which layeth the beames of his chambers in the waters and maketh the clouds his Chariot and walketh vpon the wings of the winde which maketh the spirits his Messengers and flaming fire his Ministers g Psal 164.1 c. c. Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father yea and al the hairs of your head are numbred saith our Sauiour Christ h Math. 10.29 30. God that made the world and all things that are therein he is Lord of heaven and earth he giveth life and breath and all things hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation saith Saint Paul i Acts 17.24 25 26. The Sonne is the brightnesse of the glory and the ingraued forme of his person and beareth vp all things by his mighty Word k. The Churches of God in Heluetia l Heb. 1.13 Confe 20.7 Basil m Confess Basil ar 1 2. France n Confess Gal. ar 18. and Flanders o Confess Belg. ar 12 13. testifie the very same Errors and adversaries vnto these truths Hereby are condemned all Heretikes errors impugning either the creation of the world by God or his prouidence in the continuing and preservation of the same Of the former sort was First Aristotle and his followers which said the world was eternall and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create a Tertul l. 1. coâ—â—t Marc. 3. Simon Magus Saturninus Menander Carpocrates Corinthus who ascribed the worlds creation by Angels b â—ren Epiph. Philasteâ— 4. The Manichies who gaue the creation of all things vnto two Gods or beginnings the one good whereof came good things the other euill whence proceedeth euill things c Epip Aug. cont Man c. 49 5. The same Manichies d D. August de fide contra Manich c. 40. and Priscillianists e Conc. Brac. cap. 11. which did affirme man to haue bin the workemanship not of God but of the Diuell 6. The Family of Love who deliuer that God by them made heaven and earth f Display of the Fam. of Loue. H. 8 b. 7. The Papists who giue out how sacrificing Priests are the Creators of Christ g Qui creauit me sine me iam creatur mediaÌ„te me Stella cleris Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destiny Fate and Fortune h Socrat. hist Eccles l. 1.22 The Family of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God i Display of the Fam. H. 7. b. The old Philosophers who thought that inferiour things were too base for God to be carefull of k Dii magna curant parua negligunt Cic de nat Deor. l. 2 And lastly the Epicures who thinke God is idle and gouerneth not the same Of which mind was Cyprian who held that God hauing created the world did commit the government thereof vnto certaine celestiall powers l In exposit Symb. 3. Proposition In the Vnity of the God-head there is a Trinity of persons The proofe from Gods Word THe Scripture saith In the beginning God the Father a The Father by the Sonne made the world Heb. 1. the Sonne b In the beginning was the Word and the Word was with God and that Word was God The same was in the beginning with God Ioh. 1.1 2. and the holy Ghost c In the beginning God created the heauen and the earth c. and the Spirit of God mooued upon the waters Gen. 1.1 2. created the heaven and the earth By 1 the Word of the 2 Lord were the heavens made and all the host of them by the d Psal 33.6 Breath of his mouth Loe the heauens were opened unto 1 him and Iohn saw 2 the Spirit of God descending like a Dove and lighting vpon him and loe a voyce from heaven saying This is my 3 beloved Sonne in whom I am well pleased e Mat. 3.16 17 Because ye are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into our hearts which cryeth Abba Father saith the Apostle f Gal. 4.6 and againe The grace of our Lord Iesus Christ and the loue of God and the Communion of the holy Ghost be with you all g 2 Cor. 13.13 And S. Iohn There are three which beare record in heauen 1 The Father 2 the Word and 3 the holy Ghost and these three are one h 1 Ioh. 5 3. This truth hath alwayes beene i Creed Apo. Nic. Athan. and seriously is k Confes Helv 1. ar 6. 2. c. 3 Aug. art 1. Gal. art 6. Bel. art 6. Bohe c. 3 Wittemb c. 1. Sucan art 1. confessed in the Church of Christ Errors and adversaries unto this truth Then cursed are all opinions of men contrary hereunto whereof Some denyed the Trinity affirming there is one God but not three persons in the Godhead so did the Montanists a Socrat. eccle hist l. 1. c. 23. and Marcellians b Theo. haer fab lib. 2. and so doe the Iewes c Lu. Caâ—ertus lib. diuiner visor ad Iudae and Turkes d Pol. of the Turk emp. c. 5. Some as the Gnostikes e Clem. Alex. strom l. 5. Marcionites f Clem. Alex. strom l. 5. Epiphan and Valentinians d affirme there be more Gods then one and yet not three persons nor of one and the same nature but of a diuerse and contrary dispositions Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Eunomeans h Philaster and Tretheites i Zanch de 3. El. par 1. l. 7. c. 1. Some feare not to say that in worshipping the Trinity Christians doe adore three Diuels g Cl. Alex. str lib. 4. worse then all the idols of the Papists and such Blasphemers were Heretikes Blandrat and Alciat k Caluin ep Some will have a Quaternity of
persons not a Trinity to be worshipped so did Anastasius the Emperor command and the Apollinarians did hold l Athanas ad Epictet Some doe grant and acknowledge the name of three in the God-head but deny their persons such were the Noetians Praxentans and Hermogenians These did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians in this number was Serverus Againe some doe grant the names persons of three and yet depriue not onely the Son and holy Ghost of their diuinity but the whole Trinity also of their properties For they say there is three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the Word is the breath of the Father and the holy Ghost is the Spirit created by God of nothing through the Word spoyling so both the Son and holy Ghost of their deity and the whole Trinity of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battell with the holy Ghost And some doe bring in other names of deity besides of the Father Sonne and holy Ghost as did the Priscilianists m Concil Bra. car cap. 2. 2. Article Of the Word of God which was made very man The Sonne which is 1 the Word of the Father begotten from everlasting of the Father the very eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed Virgin of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided whereof is one Christ very God and very man who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not only for originall guile but also for all actuall sinnes of men The Propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is the very God The proofe from Gods Word IN the beginning was the Word and the Word was with God and that Word was God a Iohn 1.1 This is written of Christ Therefore Christ is God Christ was begotten of the Father from everlasting b Psal 2.7 Acts 13.33 Heb. 1.5 Therefore very God This is life eternall that they know thee to be very God and whom thou hast sent Iesus Christ c Iohn 17.3 They shall call his name Emanuel which is by interpretation God with vs d Matth. 1.23 Christ he is the brightnesse of the glory and the engraued Image of the Father his person and beareth up all things by his mighty hand e Heb. 1.3 I beleeue in God the Father c. and in Iesus Christ his onely Sonne our Lord Symb. Apost The Godhead of the Father of the Son and of the holy Ghost is all one the glory equall the Maiesty co-eternall Such as the Father is such is the Sonne The Father vncreate the Sonne vncreate The Father incomprehensible the Sonne incomprehensible The Father eternall the Son eternall The Father is Almighty the Son Almighty The Father is God and the Sonne is God The Father is Lord and the Sonne is Lord Symbol Athanas I beleeue in God the Father Almighty c. and in one Lord Iesus Christ the onely begotten Sonne of God begotten of his Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father Therefore very God And this both hath beene of the ancient Christians f Symbo Nicen. and is the Faith of the reformed Churches g Confe Helv. 1. ar 11. â— c 11. Bohem. cap. 4.6 August ar 6. Gal. ar 13 14. Belg. ar 10. Wittemb c. 2. Sueuica ar 1. The errors and aduersaries vnto this truth Miserably therefore do they erre which either deny or impugne the Deity of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant a Theod. haer fab lib 4. The Cerinthians b Irenaeus The Ebionites among whom some said that Christ Iesus was a meere man others acknowledged him to be God but not from everlasting c Euseb eccles l. hist l. 3 c. 27. The Eunomians d Basil 5. contra Eunom The Samosatenians who thought that Christ was not the Sonne of God before his incarnation e Concil Bracar cap. 1. The Nestorians whose opinion was that Christ became God by merit but was not God by nature f Liberatus The Macedonians which vtterly denyed the Sonne to be of one substance with the Father g Theodoret. l. 4. haeret fab The Agnoites who held that the diuine nature of Christ was ignorant of some things h Gregor ep 22 l. 8. Againe some late heretikes even to the death never would acknowledge Christ Iesus to be the true and very God as namely Certaine Catabaptists i Zuing. lib. contra Catab Blandrat k Beza ep 19. Matthew Hamant burnt at Norwich An. 1579. one of whose heresies was that Christ was a meere and sinfull man l Iohn chron 12.29 Francis Ker burnt also at Norwich An. 1588 who most obstinately maintained that Christ was not God till after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then ever Christ was m Hist Dauidis Georg. In oppugning the deity of our Sauiour with these heretiks ioyne the Iewes n Lud Caret I. divinior visci ad Iudaeos and Turkes which say that Christ was a good man such as Moses and Mahomet were o Policy of the Turkish Emp. c. 5 p 16. but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second An. 1593. tearmed our Sauiour in derision The crucified God vnto whom may be added the Family of Love p Display of the Fam. of Love H. 7. ar 2. Proposition Christ is very man The proofe from Gods Word HOlding the humanity of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation a The seed of the woman shal breake thine hâ—ad Gen. 3.15 The Scepter shall not depâ—â—t c. vntill Shiloh come Gen. 49 1â— and conception in the wombe of a Virgin b Behold a Virgin shall conâ—â—iâ—â— and beare a Son Esay 7.14 or plainely auouched and writ both that the Virgin Mary was his Mother c Matth. 10.18 2â— Luk. 27 31.34 and that as very man he grew and increased in strength d Luk. 2.40 endured hunger e When he had â—â—sted 40
dayes and 40 nights he was afterward hungry Matth. 4.2 thirst f Iohn 4.7 He said I thirst Iohn 19.28 wept g Luke 19.41 and slept h Marke 4.38 and suffered death i Matth. 27.50 Marke 15 â—7 Luke 23.46 Ioh. â—9 30 33. Hence the ancient Fathers and Christians I beleeue in God the Father Almighty c and in Iesus Christ c. which was conceiued by the holy Ghost borne of the Virgin Mary suffred vnder Pontius Pilate was crucified dead and buried k Symb. Apâ—st The right faith is that we beleeve and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his Mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equall to the Father as touching his Godhead and inferiour to the Father touching his manhood l Sym. Athan. I beleeue in one God the Father Almighty c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heaven and was incarnate by the holy Ghost of the Virgin Mary and was made man c m Sym. Nicen. The very same testifie Gods people in Heluetia n Confess Helv. 1. ar 11. 2. c. 11. Basil o Confess Basil ar 4. Bohemia p Confess Bohem. c. 6. the Low countries q Confess Belg. ar 18. France r Confess Gal. ar 14. Ausburgh Å¿ Confess Aug. ar 3 Wittemberg t Confess Wâ—ttemb c. 2. Suevia v Confess Suevica ar 2. with many more besides x Harmen Confess praef The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz that 1. Christ really and indeed had neither body nor soule but was man in appearance onely as the Manichies a Aug. l. 14. contra Faust the Eutichians b Niceph. l 18 c. 52. the Marcionites c philast Beza ePist 81. and the Saturnians d Iren. l. 1. â— 22 2. Christ had a bodie without a soule as thought the Eunomians e Basil contra Eunom the Arrians f Theodoret. haeret fab l. 4. the Apollinarians g Ruffin lib. 2 c. 20. with the Theopaschites h Niceph. l. 18. c. 53. 3. Christ tooke the flesh of the Virgin Mary so did the Valentinians thinke i Iren. l. 1. c. 1. and so thinke the Anabaptists k Confess Belg ar 18. and the Family of Loue who make an allegory of the Incarnation of Christ l H.N. prophecie of the Spi c. 19 sent 9. 4. Christ tooke flesh onely of the Virgin but no soule as the Arrians m Epiphan 5. Christ tooke flesh not of the Virgin onely but by the seed of man too so said Ebion n Euseb eccles hist l. 3. c. 27. and Carpocrates o Iren. l. 1. c. 24 6. The flesh of Christ was spirituall and his soule carnall so dreamed the Valentinians p Tertul. lib. de car Christ 7. The carnall body of Christ was consubstantiall with the Father as published the Apollinarians q Athan. li. de incar Christ 8. The humane nature of Christ before his passion was deuoid of humane affections so thought the Seuerites r Niceph. lib. 17. c. 29. 3. Proposition Christ is God and man and that in one person The proofe from Gods Word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The Word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn a Iohâ— 2.14 And Matthew Iesus when he was baptized c. Loe a voice came from heaven saying This is my beloued Sonne in whom I am well pleased b Math. 3.17 He that descended is even the same that ascended farre aboue the heavens that he might fill all things saith S. Paul c Eph. 4.10 Againe Christ Iesus being in the forme of God thought it no robbery to be equall with God hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord unto the glory of God the Father d Phil. 2.6 7 9 11. And the same Apostle There is one God and one Mediatour betweene God and man even the man Christ Iesus who gave himselfe a ransome for all men e 1 Tim. 2.5 6. Vpon these and the like grounds I beleeue in God the Father Almightie c. and in Iesus Christ his onely Son our Lord which was conceived by the holy Ghost borne of the Virgin Mary f Symb. Apost The right faith is That we beleeve and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ One not by the conuersion of the Godhead into flesh but by taking of the manhood unto God One altogether not by confusion of substance but by vnity of person g Symb. Nicen I beleeve in one Lord Iesus Christ the onely begotten Sonne of God begotten of the Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father by whom all things were made who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c h Confes Hel. 1. c. 11. 2. ar 11. Basil ar 4. Bohem ar 6. Gal. ar 15. Belg. ar 19. August ar 3. Wittem c. 2. Suenica ar 2. Harmon confess praef say the ancient and first Christians The very same is the beleefe and confession of all the reformed Churches at this present and alwayes hath beenei. Errors and adversaries unto this truth Detestable therefore is the error Of the Acephalians who denyed the properties of the two natures in Christ a Hartman Schedel Of the Seuerites b Niceph. l. 16. cap. 33. of Eutiches and Dioscorus who affirmed the diuinitie and humanity of Christ to be of one and the same nature Of the Monothelites who denyed that two wils viz. a diuine an humane were in Christ c Volater l. 1. Of Theodorus Mesechius who said that the Word was one thing and Christ another d Magdeburg eccles hist Cen. 6. c 5. fol. 319. Of Nestorius who denied that two natures of Christ to be any otherwise vnited than one friend is ioyned to another e Niceph. l. 18. c. 48. which onely is in good will and affection Of Seruetus who
Preacher Canticles or Song of Solomon 4. Prophets the greater 12. Prophets the lesse And the other bookes Hierome saith the Church doth reade for example of life and instruction of manners but yet doth it not apply to stablish any doctrine such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Book of Hester The Booke of Wisdome Iesus the Sonne of Sirach Baruch the Prophet Song of the 3. Children The Story of Susanna Of Bel and the Dragon The Prayer of Manasses The 1. Booke of Maccabees The 2. Booke of Maccabees 4 All the Bookes of the new Testament as they are commonly received we doe receive and accompt them for Canonicall The Proposition 1. The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3 The third and fourth Bookes of Esdras the Booke of Tobias c. are Apocryphal 4. Of the New Testament all the Bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man The proofe from Gods Word THe holy Scriptures to be sufficient to instruct us in all things necessary to be knowne and beleeved for mans salvation the Word of God teacheth Ye shall put nothing unto the Word which I command you saith the Lord neither shall ye take ought there from Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Thou shalt not turne away from it to the right hand not to the left that thou maiest prosper whithersoever thou goest c Jos 1.7 Every Word of God is pure c. Put nothing unto his words lest he reproove thee and thou be found a lyer d Prov. 30.5 6. These things are written that ye might beleeve c. and that in beleeving ye might have life through his Name e Joh. 20.31 The whole Scripture is given by inspiration of God and is profitable to teach to improove to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect unto all good workes f 2 Tim. 3.16 17. If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke and if any man shall diminish of the words of this booke God shall take away his part out of the booke of life and out of the holy Citie and from those things which are written in this booke g Rev. 22.18 Hereunto Gods people both alwayes have and at this present doe subscribe h Confes Helv. 1 ar l 4. 20. 1. Basil ar 10. Boke c. 1 Gal. ar 2. 4 5. Bel. ar 7. Saxon. ar â— Wittemb c. 30. Suev ar 1. The Errors and adversaries â—â—â—o this truth Therefore adversaries be we to all adversaries to this truth especially To such as scorne and contemptuously reject the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures a Aug. contra Pâ—â—â—ll 1. c. 27. and Pope Leo the tenth who tearmed the holy Gospel a fable of Christ b Apol. Steph. fol 3. 58. and doe the prophane Atheists c Nâ—sh in Christ his teares p. 39. a. Also to such as debase the credit and estimation of the holy Scriptures as David George did d Hist Davidis Georg. and both doe the Papists who have an opinion that the Scriptures of God are not sufficient to instruct mankinde unto salvation e Lâ—â—â—a l. 1. c. 1. and the Anabaptists which deeme not the holy Bible to be the Word of God f Buâ—â—in cont Catabap l. 1. with the Family of Love in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture-learned Also to them which with Gods Word do equall their own doctrine Injunctions Precepts and Traditions as doe the Papists For of their doctrin say the Rhemists Whatsoever the lawfull Apostles Pastors or Priests of Gods Church preach in the unitie of the same Church meaning the new Church of Rome is to be taken for Gods own word g Test Rhem. anâ— 1 Thes 2 12. To the same purpose but more blasphemously Stapleton As the Iews were to beleeve Christ so are we simply and in every thing to beleeve the Church of Rome whether it teacheth truth or errors h Stapl. antid Evang in Luc. 10.16 p. 528. Whatsoever by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospel saith Abbat Trithemius i Tract de propriet Monach. c. 4. of Popish precepts and our English Rhemists k Test Rhem. an 1. Thes 4.8 He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth Ecclesiasticall traditions deserveth to be throwne out of the Church among the heathen as well as he which refuseth the Gospel saith Didacus Stella l Stella in Luc. 10 fol. 20. and the Councell of Trent with like affection of godlinesse and reverence embrace we and worship the bookes of the Old and New Testament and Ecclesiasticall Traditions saith the Councell m Concil Trid. sess 4. The like opinion have the Moscovites of Traditions n Ruff. Com. c. 23. To them finally are we adversaries which above the Scriptures doe preferre their owne 1 inventions as did the Philosophers whereof one said of Moses That good man maketh a trim discourse but prooveth nothing and the Grecians to whom the Gospel is foolishnesse o 1 Cor. 1.23 2 and imaginations as did the Manichies p Epiphan David George q Hist Da. Geo. and doe the Turkes r Pol. of the Tur. em c. 3.23 and Family of Love Å¿ Display A. 6. 3 or Traditions as doe the Papists who more cruelly doe punish the violaters of their own Traditions and ordinances then they doe the breakers of Gods Commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Machiavell doth and his Schollers 2. Proposition All the Bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those above mentioned are Canonicall it hath bin granted by the best learned and most godly of long time And as all reformed Churches in the world are of the same judgement with us so in their publike Confessions some have so accounted and judged of them as we do a Confess Gal. ar 9. Belg. ar 4 Adversaries to this truth Therefore to speake first of the Canonicall bookes of the old Testament much have they offended which either rejected all or allowed but some of the bookes of the old Testament of the former sort were the Severians a Trit â—ur de eccles scrip Basilides b
Epiphan Carpocrates c Epiphan and the Manichies d Aug. de bono pers l. 2. c. 11. and the Catabaptists e Zuing. l. contra Catabap of the latter were sundry whereof Some received no more but onely the five bookes of Moses as the Sadduces f D. Whit. de S. Scrip. contra Bellar. q. 1. c. 3 Some of all the bookes in the Old Testament reject the works of Moses and namely his foure last bookes as the Moscovites g Russe Com. c. 23. Some embraced the Law onely and the Prophets as the Samarites h Cyril Catech 18. Some esteemed neither the Law nor the Prophets as the Appelleans Tertul. de praef haert Some had in contempt the booke of the Canticles as Sebastian Castellio k Beza in vita Calv. And some the booke of Iob as the Anabaptists l VVhitalt de S. Scrip. contra Bellar. q. 1. c. 3. 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That divers and namely those bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so judge of them did the alone Councell at Laodicea a Can. 59. and doe the Churches reformed and namely in France b Confes Gal. ar 3. Confess and Belgia c Belg. ar 4. Errors and adversaries unto these truths So that they are to be held and taken heed of as Seducers which upon the Church would thrust either other mens workes and devices not comprised in the Bible as would Some the new prophets Barobas and Barolf or Basiliâ—es the Heretike a Euseb eccles hist l. 4. c. 8. Some the manifestation of Marcion the Heretike b Tertul. de haeret Some the mysteries of Manichie the Heretike c Magdenburg eccles hist c. 3. c. 11. Others Esaias Ascensorium of Hierax the Heretike d Epiphan Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus Others the Canons of the Apostles Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Revelation of S. Paul Steven Thomas Others the Bookes of the Anabaptists of H. N. with Popish Legends and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall e Concil Tri. sess 4. decr de Can scrip 4. Proposition Of the New Testament all the bookes are Canonicall Although some of the ancient Fathers and Doctors accepted not all the bookes contained within the volume of the New Testament for Canonicall yet in the end they were wholly taken and received by the common consent of the Church of Christ in this world for the very Word of God as they are at this day almost in all places where the Gospel is preached and professed Howbeit we judge them Canonicall not so much because learned and godly men in the Church so have doe receive and allow of them as for that the holy Spirit in our hearts doth testifie that they are from God They carry a sacred and divine authoritie with them and they doe also agree in all points with the other bookes of God in the Old Testament Errors and adversaries unto this truth Therefore in admitting all and every of these bookes and acknowledging them to be Canonicall we demonstrate our selves to be against Such as rejected all the new Testament as did the Iewes and our Matthew Hamant a Holinsh chro fol. 1299 Such as allowed part but not the whole new Testament and these were of divers sorts whereof Some allowed of the Evangelists onely Matthew as the Cerdonites b Eus l. 3. c 27. and Ebionites c Iren. l. 1. c. 26 others onely Luke as the Marcionites d Iren. ibid. others onely Iohn as the Valentinians e Idem l. 2. c. 11. Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes rejected the said Acts as the Manichies g August l. de vtil cred and the Severites h Euseb Some of S. Pauls Epistles took the Epistles unto Timothy and Titus onely to be Canonicall as Marcion the heretike i Iren. l. 3 c. 12 Some as Apocryphal refuse the Epistles unto Philemon k Theod. arg in epist Paul ad Tit. others the Epistles unto the Hebrews the Epistle of S. Iames as Althemerus l Althemer in c. 2. epist Ia. others the first and second Epistles of Iohn with the Epistle of Iude as Wigandus m Wigand others the Epistle unto the Hebrews of Iames the two last of Iohn and of Iude as Cardinall Cajetane n See Whitak against W. Rainolds c. 7. Some rejected the book of Saint Iohns Revelations or the Apocalypse as Heshusius o Lib de 600. error pontif we are also against them which allowed neither the whole new Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospel after Luke and in the Epistles which concerned either the divinitie or humanity of our Saviour Christ p Iren l. 2. c. 29 And lastly are we against them which receive the whole new Testament but deface and put out such texts as mislike them as the Turkes who scrape out whatsoever they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in derision of Christians q Aul. l. 2. p 5 7. Article Of the Old Testament 1. The Old Testament is not contrary to the New For both in the Old New Testament everlasting life is offered to mankind by Christ who is the onely Mediatour betweene God and man being both God and man 2. Wherfore they are not to be heard which faine that the old Fathers did looke onely for transitorie promises Although the Law given from God by Moses as touching 3 Ceremonies and Rites do not bind Christian men 4 nor the civill precepts thereof ought of necessitie to be received in any Common-wealth yet notwithstanding no Christian man whatsoever is free from the obedience of the commandements which are called morall The Propositions 1. The Old Testament is not contrary to the New 2. The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings 3. Christians are not bound at all to the observation of the Iudaicall ceremonies 4. The Iudiciall lawes of the Iewes are not necessarily to be received or established in any Common-wealth 5. No Christian man whatsoever is freed from the obedience of the Law Morall 1. Proposition The Old Testament is not contrary to the New The proofe from Gods Word THat the Old Testament is not contrary to the New it may be prooved by many invincible arguments yet it is most apparent in that our Saviour Christ very God and very
man as above art 2. hath bin declared is offered unto mankinde for his eternall salvation by them both For We learne that there is one and no Christs moe in the New a Act. 3.25 Gal. 3.8 10. and we learne the same in the Old Gen. 22.18 A Math. 16.16 That Christ is the Sonne of God in the New â—t 13.33 we learne the same in the Old Psal 27. That Christ is very man in the New 1 Heb. 2.14 5 16 we learne that he should be so from the Old Esâ— 11.1 â—nd 53.3 That Christ was borne at Bethelem in the New Matth. â— 1 we learn that he should be so from the Old Mâ—â—h 5.2 That Christ was borne of a Virgin in the New Matth. 2.23 we learne that he should be so from the Old Esa 7.14 That Christ was honoured of Wise-men in the New Matth. 2.11 Esa 60.6 we learne that he should be so from the Old Matth. 21.1 That he rode upon an Asse unto Ierusalem from the New Zach. 9.9 we learne that he should so doe from the Old Luke 22.7 That he was betrayed in the New Zach. 11.12 we learne that he should be so from the Old Acts 8.33 1 Cor. 5.4 1 Pet. 2.24 That he suffered not for his owne but for our transgressions in the New Esa 53.5 we learne that he should so doe from the Old Act. 2.29 31. 1 Cor. 5.4 In the New that he rose againe from the grave Matth 12.40 from the Old that he should so doe Psal 16.10 And in the New that he ascended into heaven Ionas 1.17 and 2.10 and in the Old that he should so doe Eph 4.8 Psal 51.18 The Errors and adversaries unto this truth We are then adversaries to them all which reject as of no reckoning the Old Testament as did both old heretikes as Basilides Carpocrates and the Manichies a See 〈◊〉 6. Prop. 2. and the new Libertines who say the Old Testament is abrogated b Builin câ—â— Anab. l. 2. c. â— 2. Proposition The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings The proofe from Gods Word THe Old Fathers to have looked not onely for transitory promises but also for eternall happinesse through Christ the holy Scripture doth manifest Saint Paul saith 1 Cor. 〈◊〉 â— Brethren I would not have you ignorant that all our Fathers were under the cloud 2. and all passed thorow the red Sea and did all eate the same spirituall meat and did all drink the same spirituall drinke 3. for they dranke of the spirituall Rocke that followed them and the Rocke was Christ By faith Noe was made heire of the righteousnesse which is by faith Heb. 11.7 By faith Moses when he was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversitie with the people of God then to enjoy the pleasures of sinne for a season esteeming the rebukes of Christ greater riches then the treasures of Egypt for he had respect unto the recompence of the reward Ibid. 24.25 26. c. All these through faith obtained good report and received not the promise God providing a better thing for us that they without us should not be made perfect d Ibid. 39 40. Abraham rejoyced to see my day e Rom 8.5 6. Abraham above hope beleeved under hope that he should be the father of many nations f Rom. 4.18 Of which salvation the Prophets have inquired and searched g 1 Pet. 1.10 This truth was never doubted of in the Church of God and is publikely acknowledged by some confessions h Helv. 2. c. 13. Saxon ar 13. The adversaries unto this truth They are not then to be heard which thinke the Fathers and faithfull people before Christ his time hoped onely for temporall and not for spirituall and if for spirituall yet not for eternall happinesse as did many of the Iewish Atheists a Psal 53.1 and Sadduces b Acts 23 2â— and doe the Family of Love which make the promises of happinesse by temporall blessings to be accomplished in transitorie life Hence H.N. very strangely allegorizeth of the land of promise when he calleth it The good land of the upright and concordable life and saith that The lovely being or nature of the Love is the life peace and joy mentioned Rom. 14.6 and the land of promise wherein honey and milke floweth spoken Exo 43. a 13. a. Deut. 8. b. This and more a great deale to this effect hath H. N c In his booke entit The spâ—land of peace c. 18.9 10. c. 2.4 5. 3. Proposition Christians are not bound at all to the observation of the Iudaicall ceremonies The proofe from Gods-Word THat neither the whole Law ceremoniall of the Iews nor any part thereof is necessarily to be observed of us Christians the holy Scripture teacheth us by Peters vision a Acts 10.13 the Apostles decree b Act. 15.24 29. and by the doctrine of S. Paul c Gal 1.3 4. and 4.10 11. Eph. 2.14 15. Col. 2.16 17. As all beleeve so some Churches publikely acknowledge the same d Confess Gal. ar 13. Belg ar 25. Errors and adversaries unto this truth In a wrong opinion therefore be they who are of minde either that the law Ceremoniall wholly is to continue and be in use or that part thereof is yet in force and must be The former of these was the opinion of the false prophets a Acts 15.1 2 the Cerinthians b Euseb the Ebionites c Iron l. 1. c. 26. and is of the Iews Armenians and Family of love d H. N. evang c. 12. sect 4. 9. the latter is an error of our home Sabbatarians For say they The Sabbath was none of the Ceremonies which were justly abrogated at the coming of Christ e D. B. Sab. doctrine 1. booke p. 11. When all Iewish things have bin abrogated only by their very words the Sabbath hath continued still in the Church in his proper force that it might appeare that it was of a nature farre differing from them f Ibid. p. 10. Whereas all other things were so changed that they were cleane taken away as the Priesthood the Sacrifices and Sacraments this day meaning the Sabbath day was so changed that it yet remaineth which sheweth that though all the other were ceremoniall and therefore had an end This Sabbath was morall and therefore abideth still g Ibid p. 4 1. The Commandement of Sanctifying every Seventh Day as in the Mosaicall decalogue is naturall morall and perpetuall is their doctrine h Ibid. p. 7. 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be received or established in any Common-wealth The proofe from Gods Word THe truth hereof apeareth by the Apostles decree a Acts 15.20 28
and although there is no condemnation for them that beleeue are baptized yet the Apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The Propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deare children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods Word IN the holy Scripture we find of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall a Râ—m â— 15 1 〈◊〉 1â— 21 partly by the subtill suggestions of the diuell b Gen. 3.4 partly through his owne free will and the propagation of Adam his corrupted nature vnto his seed and posterity Except a man be borne againe he cannot see the Kingdom of God saith our Sauiour Christ c 2 Coâ— 11.3 As by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as al men haue sinned saith S. Paul d Ioh 3â—3 As new-borne babes desire the sincere milke of the Word that ye may grow thereby saith S. Peter e 1 Pet. â— 2 And S. Iames f Iam. 1.18 Of his own will begate he vs with the Word of truth that we should be as the first fruits of his creatures And the fore-mentioned Apostle Paul againe g Eph. 2.1 3 4 â— You that were dead in trespasses and sinnes c. were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue where with he loued vs euen when we were dead by sins hath quickened vs together in Christ c. The subiect thereof is the old man with all his powers mind will and heart For in the mind there is darkenesse and ignorance of God and his will h Matth 12. â—4 Rom. 6 7 1â— or 2.14 1 Iohn 3.1 5.19.20 Matth 5.29 and in the will and heart of man there is concupiscence and rebellious affections against the Law of God Acts 7 39. and 15 9. Rom. 1 â—1 â—am 1.13 14. And the effects of this Birth or Originall sinne are first actuall sinnes they both inward as vngodly affection and outward as wicked lookes prophane speech and diuelish actions k Matth. 15.19 next an euill conscience l 1 Iohn 3 2â— which bringeth the wrath of God m Rom. 1.18 Col. 3.5.6 death n Ioh. 8.24 Rom. 5.12 Iam 1.15 and eternall damnation o Rom. 5.18 All Churches of God beleeue this and some in their publike confessions testifie so much p Confess Helv. 1. ar 8 2 c 8. Bassi â—r 2. Bohem. c. 4. Gal. ar 9 11 Belg. ar 15. August ar 1. Saxon. ar 2. Errors and aduersaries vnto this truth Thus armed with authority and forces from the Word of God and assisted with the neighbour Churches we offer battell 1. To the Iewes q Fr Laut 2. 2. Villa nim de forma Second on l. 1. c. 13. Carpocratians Clem. Alex. strâ—m lib 3. and Family of Loue Display in Allâ—ns conâ— who flatly deny there is any originall sinne 2. To the Papists which say that Originall sinne is of all the least sinne and lesse then any veniall sinne Originall sinne is onely the debt of punishment for the sinne of Adam and not his fault Originall sinne is not properly sinne all this hath Ruardus Tapperus Tapp tract de pec Orig. Such as are infected onely with Originall sinne are free from all sensible punishment Th. Aquin. l. 4. â—â—st 1 â— q â— ar 2. 3. To Florinus and Blastus who make God the Author of sinne x â—onfess Heâ—â— 2. c. 8. ex l. 〈◊〉 4. To the Sabbatarians among vs who teach that The Life of God in Adam before his fall could not continue without a Sabbath y Sal. doct 1. booke p. 15. The Sabbath was ordained before the fall of Adam and that not onely to preserue him from falling â—â—iâ— but also that being holy and righteous still he might have bin preserued in the fauour of God which D. B. deliuereth in his Sabbath doctrine Ibid. 2. booke pag 182. 5. We are also aduersaries to the like curiously affected who enquire Whether it was Gods Will that Adam should fall Whether God enforced our first parents to fall Why God stayed not Adam from falling c. 2. Proposition Originall sinne is the fault and corruption of the nature of eâ—â—ry man c. The proofe from Gods Word ORiginall sinne is not the Imitation of Adam his disobedience For the Scripture speaketh of no such thing neither doth Gods people so thinke and some Churches by their extant Confessions with vs deny the same as the Church in France Conâ—â—â—â— Gal â—â— â—0 and the Low-countries b Confâ—ss Belgâ—ar 15. but it is partly the Imputation of Adam his disobedience vnto vs c Rom. 5.12 16 Confess Aug. aâ— 2. Saxon. ar 1 2 Witt. c. 4. and partly the fault and corruption of mans nature d Rom. 3.23 7.18 Eph 1.3 as the Churches also acknowledge e Confess Helâ— 2 c 8 Gal. ar 10 Bohe. c 4 Aug. ar 2. Saxon ar 2. Wittemb c. 4 The errors and aduersaries vnto this truth Aduersaries vnto this truth are The Pelagians f August de prâ—meritis c. â— 2 3. and Family of Loue g Display in Aâ—lens conf who say that Originall sinne commeth not by propagation but by Imitation Such as ascribe Originall sinne in no sort vnto man but either vnto God as did the Hermogenians Tertull. or vnto the divell as did the Valentinians i August The Manichies who preached that this sinne is another and a contrary substance within vs and proceedeth not from our corrupted nature k August de haeres The Apollinarians who held originall sinne to be from nature f Athan de incar Christi The Papists who affirme that some persons and namely the Virgin Mary g Concil Trid sess 5 decr de pec Orig. Alb. Mig â— 74. super Euang. Mistuâ— est c. Paulus de Palacio in Mat. c. 11 p. 46 3 is free from this Originall sinne 3. Proposition Originall sinne remaineth in God his deare children The proofe from Gods Word I Allow not that which I doe for what I would that doe I not but what I hate that doe I saith S. Paul a Rom. 7.15 The flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot do the same things that ye would b Gal. 4.17 Euery man is tempted when hee is drawne away by his owne concupiscence and is enticed c Iam. 1.14 Dearely beloued I beseech you as strangers abstaine from fleshly lusts which fight against the soule d 1 Pet. 2.11 Nothing is more true e Confes Helv 1.
to obey or disobey the Gospell of truth preached g Ibid. annot marg p. 408. The Catholike popish religion teacheth free-will 3. Proposition h Hills quart 13. reas Man may performe and doe good workes when he is prevented by the grace of Christ and renued by the holy Ghost The proofe from Gods Word IN a man prevented by the grace of Christ and regenerate by the holy Spirit both the understanding is enlightned so that he knoweth the secrets and will of God and the mind is altogether changed the body enabled to doe good works To this purpose the Scriptures are plentifull I will put my law in their inward parts and write it in their hearts a Jer. 31.33 No man knoweth the Father but the Son and he to whom the Sonne will reveale him b Matth. 11.27 Luke 10.22 Blessed art thou Simon the Sonne of Ionas for flesh and blood hath not revealed it unto thee but my Father which is in heaven c Matth. 16.17 No man can say that Iesus is the Lord but by the holy Ghost To one is given by the Spirit the word of wisedome and to another the word of knowledge by the same spirit and to another faith by the same spirit and to another the gifts of healing by the same spirit and to another the operations of great works and to another prophecie and to another the discerning of spirits and to another diversities of tongues and to another the interpretation of tongues c e 1 Cor. 12.8 God purifieth mans heart f Acts 15.9 worketh in us both the will and the deed g Phil. 2.13 the spirit helpeth our infirmities for we know not what to pray as we ought c h Rom. 8.26 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God i 1 Cor. 6.11 Vnto you it is given for Christ that not onely yee should beleeve in him but also suffer for his sake k Phil. 1.2 And this doe the Churches of God beleeve and confesse l Confes Hol. 2. c. 9. Aug. ar 18 Bohem. c. 4. Saxon. ar 4. 11. Article Of the Justification of Man We are accounted righteous before God onely for 1 the merit of our Lord and Saviour Iesus Christ 2 by faith and 3 not for our owne works or deservings Wherefore that wee are justified by faith onely is most wholesome doctrine and very full of comfort c. The Propositions 1. Onely for the merit of our Lord and Saviour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deservings are we accounted righteous before God 14. Proposition Onely for the merit of our Lord and Saviour Christ we are accounted righteous before God The proofe from Gods Word BY Christ his bloud onely we are cleansed He is the Lambe of God which taketh away the sinne of the world a Joh. 1.29 We are justified freely by his grace through the redemption that is in Christ Iesus b Rom. 3.24 Wee are bought with a price c 1 Cor. 6.19 even with the precious bloud of Christ the Lambe undefiled and without spot d 1 Pet. 1.19 which cleanseth us from all sinne e 1 Joh. 1.7 By his onely righteousnesse we are justified By the obedience of One many be made righteous f Rom. 5.19 Christ is the end of the Law for righteousnesse unto every one that beleeveth g Ibid. 10.4 He of God is made unto us wisedome and righteousnesse and sanctification and redemption h 1 Cor. 1 30. and we are made the righteousnesse of God in him i 2 Cor. 5.21 And therefore from heaven we looke for the Saviour even the Lord Iesus Christ k Phil. 3.21 And this is the faith and confession of all Churches reformed l Confes 2. c. 15 Bohe. c. 6 Gal. ar 12. Belg. ar 22. August ar 4. Wittemb ar 5. Suevica c. 3. Errors and adversaries unto this truth This truth is neither beleeved nor acknowledged Of the Atheists who are neither perswaded of the life to come nor understand the mysteries of mans salvation through the merits of Christ Nor of the Pharises and their followers who think that by civill externall righteousnes we are justified before God m Matth. 5.20 Nor of Matthew Hamant who held that man is justified by Gods meree mercie without respect unto the merits of Christ n Holinsh Chro. f. 1299. Nor of Galeotus Martius which was of opinion that all nations and persons whosoever living according to the rules of nature should be saved and inherit everlasting happinesse p Jovius cleg doci vir p 57. Nor of the Turkes who thinke that so many as either goe on pilgrimage unto Mecha or doe kisse the sepulchre of Mahomet are justified before God and thereby doe obtaine remission of their sinnes d Lonic Tur. â—ist Com. 1. l. 2 par 2 c 14.15.18 Nor of the Family of Love who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our hearts e Display in Allens confes Nor of the Papists whose doctrine is that 1. Though Christ hath suffered for all men in generall yet not onely each man must suffer for his owne part in particular f Tâ—â—t Rhem. â—n Rom. 8.17 but also that the works of one man may satisfie for another g Ibid. an Col. 1.24 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deeds by the worthy receiving of the blessed Sacrament of the Altar by taking of holy water knocking upon the brest with holy meditation the Bishops blessing and such like h Vaux catech c. 4. by holy water and such ceremonies i Test Rhem. an Joh. 13.10 sacred ceremonies k Test Rhem. an marg p 258 as Confiteor tundo conspergor conteror oro Signor edo dono per haec venalia pono that is I am confest unto the Priest I knock mine heart and brest with fist With holy water I am besprent And with contrition all yrent I pray to God and heavenly host I crosse my forehead at every post I eate my Saviour in the bread I deale my dole when I am dead And doing so I know I may My veniall sinnes soone put away And sinnes mortall not by the merits of Christ onely but many wayes besides are clensed think the said Papists as by the merits of dead Saints namely of St. Mary the Virgin Threnosa compassio dulcissimae Dei Matris Per ducat nos adgandium summi Dei Patris The pittifull compassion of Gods best pleasing mother Bring us to the joyes of God the soveraigne Father l Horae B. Virg. S. Mar. secundum usum Sarum And of Thomas Becket Tu per Thomae sanguinem
quem pro te impedit Fac nos Christe scanders quo Thomas ascendit By the blood of Thomas which he for thee expended Make us Christ to climbe up where Thomas ascended By Agnus Deis whereof they say Peccatum frangit ut Christi fanguis angit It breaketh sinne and doth good As well as Christ his pretious blood m Cerem lib. 1. tit 7. By reading certaine parcels of Scripture according to their vulgars Per Evangelica dicta Deleantur nostra delicta n Breviar secundum Sarum Through the sayings and words evangelicall Our sinnes blot out and vices all 2. Proposition Onely by Faith are we accounted righteous before God The proofe from Gods Word ONely beleeve o Mar. 6.36 all that beleeve in Christ shall receive remission of sinnes p Acts 10 4â— from all things from which ye could not be justified by the Law of Moses by Christ every one that beleeveth is justified q Acts 13.19 The Gospell is the power of God unto salvation to every one that beleeveth r Rom. 1.16 To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Å¿ Bom. 4.5 Christ is the end of the law for righteousnesse to every one that beleeveth t Rom. 10.4 Know that a man is not justified by the workes of the law but by the faith of Iesus Christ c. g Gal. 2.16 God would justifie the Gentiles through faith c. They which be of faith are blessed with faithfull Abraham h Gal. 3.8 9. By grace are ye saved through faith and that not of your selves i Eph. 2.8 Yea doubtlesse I think all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I have counted all things losse and doe judge them to be doung that I might winne Christ and might be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God through faith k Phil 3.8.9 The Churches of Christ by their publike confessions give testimony unto this truth l Confess Helv. 2. ca 6. Basil ar 8. Bohe. c. 6 7. Ga. ar 10. Belg ar 22. Aug. ar 4 Saxon. ar 3.8 Witt. ar 4. Sâ—â—â— cap. 3. The errors and adversaries unto this truth Partakers of ths profit and sweetnesse of this doctrine are not they which be altogether ignorant of this mysterie Nor they who know the same but apply it not to their owne soules and consciences but altogether despise the same as did Pilate in condemning Christ m Nat. 27.24 Heroa in killing Iames n Acts 12.1 Agrippa in not defending Paul o Acts 26.26 the Iewes in persecuting the Apostles and doe the Divels p Jam. 2.19 and many ungodly persons Tyrants false Christians and Apostataes Nor they which teach not a sure confidence in Iesus Christ but an historicall knowledge of him as the Papists q Canis catec cap. 1. Vaux catâ— c. 1. Test Rhe. an Rom. 4.14 1 Tim. 3.15 Nor they which hold that all and every man is to remaine doubtfull whether he shall be saved or no as doe the same Papists r Concil Trid. ses 6. c. 9. Test Rhe. an Rom. 5.1 Nor they which teach that man is justified Either by works without faith as did the false apostles in Asia 2 Tim. 1. and doe the Turks and Anabaptists t Bale myst of iniquit p. 53. Or by faith and works as both the Pseudapostles at Ierusalem v Acts 1.5.1 the Ebionites x Eus l. 3. c. 24. and the Papists y Test Rhem. an Luk. 7. mar Luk. 10.20 28. Joh. 3.18 James 2.25 with the Russians z Russiâ— Common-wealâ— â— 23. Or neither by faith nor workes as they which continue both faith in Christ Iesus and good works too hoping yet to be saved as the carnally secure worldlings Neither shall they be partakers of the sweetnesse of this truth which say that for Christians to trust onely by Christ his passion or by Faith onely to be saved is a breath of the first commandement as Vaux n Catech c. 3. is the Doctrine of Divels as Friar Lawrence a Villavicentia o De forman S. concion l. 1. c. 11. and the doctrine of Simon Magus as doe the Rhemists p Test Rhem. an Acts 8.18 Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith but have him his righteousnes essentially and inherent within them which is an error of the Catharists q Isidor etim l. 8. c de haeres Papists r Conc. Trid. sess 6. c. 16.7 Osiandrians Å¿ Calvin contra Osiand epist fol. 303. Theod. Beza epist 1. and Family of Love t Display in Allens confess 3. Proposition We are accounted righteous before God not for our owne works or deservings The proofe from Gods Word Besides what hath been said that works have no place nor portion in the matter of our justification it is evident in the holy Scripture where we finde that All men be sinners and destitute of the glory of God And therefore that no man can be justified by his owne works v Psal 14.2 3. Psalme 53.2 and 41.4 Rom. 3.12 Eternall life commeth unto us not by desert but partly of promise x Acts 2.30 Acts 3.25 Acts 13.32 2 Tim. 1.1 partly of gift y John 17.2 Rom. 6.23 1 John 5.11 Revel 2.10 The just shall live by faith and the Law is not of faith z Gal. 3.11 12. Moreover as the godly in old time were so Christians in these daies are and shall be justified But the godly were justified not for any good works or worthinesse of their owne so justified was Abraham a Rom. 5.1 2. Gal. 3.6 Heb. 11.17 the Iewes b Act. 2.44 c the Samaritans c Acts 8.15 Paul d 1 Tim. 1.14 16. Acts 22.16 Phil. 3.6 9. the Eunuch e Acts 8.36 the Iailor f Acts 16.31 c. and the Ephesians g Eph. 4 5. c. All Churches reformed with a sweet consent applaud and confesse this doctrine h Confess Helv. 1.4.16 Basil ar 8. Boh. c. 7. Gal. ar 22. Belg. ar 24 Aug. ar 6.26 The Errors and adversaries unto this truth Adversaries hereunto are The Pharises who thought men were justified by externall righteousnesse morall a Mat. 5.21 c. and ceremoniall b Matth. 15.2 The false apostles in Asia c 2 Tim. 1. and at Ierusalem d Gab. Biel. l. 2. dist 27. q. 1. The Pharisaicall Papists who against the Iustification by faith alone doe hold a justification by merits and that of Congruity dignity and condignity The said Papists teach besides that life eternall is due unto us of debt because we deserve it by our good works f Concil Trid. sess 6. Cant. 32
sheweth that thereby are knowne the good trees from the bad i Matth. 7.16 the wheat from the chaffe k Matth. 3.12 the true disciples from the false c John 13.35 the sonnes of God from the children of Satan d Luke 6.36 Eph. 1.1 1 Joh. 3.10 the regenerate from the unbeleevers Iam. 2.18 1 Pet. 1.17 Eph. 4.17 Hereunto the Saints and Churches doe subscribe f Confess Helv. 2. c. 16. Basil ar 8. Bohem. c. 7. Gal. ar 22. Belg. ar 2. Saxon ar 3. Wittemb c 7. Suâ—vica c. 4. Errors and adversaries unto this truth The faithfull shew their works yet neither to have them seene of men as did the hypocriticall Pharises Mat. 6. 7. nor thereby to merit heaven as doe the Pharisaical Papists whose doctrine is that Good works are meritorious Test Rhem an Rom 2.6 1 Cor. 3.8 2 Cor. 5 10. Heb. 6.20 Jam. 2.2 Good works as Contrition Confession and Satisfaction done in penance not onely doe merit but are besides a Sacrament for to attaine reconciliation with God and forgivenesse of sinnes i Concil Trid. sess 4. c. 3. Life eternall is due unto good workes by the justice of God k Concil Trid. sess 6. can 42. 13. Article Of Workes before Justification Workes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God for asmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meet to receive grace or as the Schoole Authors say deserve grace of congruity yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sinne The Propositions 1. Works done before justification please not God 1. Workes done before justification deserve not grace of congruity 3. Workes done before justification have the nature of sinne 1. Proposition Workes done before justification please not God The proofe from Gods Word BEfore men doe please God a Matth. 7.16 nothing that they doe can please him But men please not God being not renued and justified by the Spirit For before men be regenerate they are not grapes but thornes not figs but thistles not good but evill trees b Matth. 12.33 Luk. 6.43 not lively but dead boughes c John 15.4 not engraffed but wild Olives d Rom. 11.17.23 not friends but enemies e Rom. 5.10 not the sonnes of God but f Eph. 2.3 the children of wrath which bring forth no good fruit As the Churches also acknowledge g Confes Helv. 2. cap. 15. Aug. ar 20. The Errors and adversaries unto this truth Hereby the vanity of them is perceived which thinke before mans justification his deeds doe please God such are the Papists and were the Basilidians The Papists teach that Works done without faith doe please God a Andrad de Fide lib. 3. Good workes not in respect of Christ onely but in themselves considered please God b Tapp p. 189 The Basilidians placed the dooers of civill and philosophicall righteousnesse performed without faith in Christ in the very heavens e Clem. Alex. strom lib. 2. 2. Proposition Workes done before Iustification deserve not grace of congruitie The unregenerate not yet justified have nothing in them to moove God to be gracious unto them and being as they are old Eph. 4.22 not new creatures enemies b Rom. 8.10 not favourers of godlinesse The children of wrath Eph. 2 2. not of God sinners Rom. 5.8 nor vertuously bent Infidels Tit. 1.15 â— and not beleevers of congruity deserve no grace at Gods hands which is the faith too and confession of other Churches Confes Helv 2. c. 16. Bohem. c. 7. Belg. ar 23. Aug. ar 4.20 Saxon. ar 3. 8. Witt. ar 5. Errors and adversaries unto this truth This overthroweth the Popish assertions concerning merits of congruity Test Râ—â—m an Act. 10.2 and that by good workes man is justified before God and made heire of eternall life Concil Trid. sess 6. c. 10. As evill works deserve hell fire so eternall happinesse is deserved by good works c And radâ—le Fide lib. 6. 3. Proposition Workes done before justification have the nature of sinne The proofe from Gods Word VVHatsoever men doe not yet justified before God it is sinne for of such persons the best workes which they doe even their Fasting a Wherefore have we fasted and thou seest it not we have puâ—ished our selves thou regardest it not Esay 58.3 Did you fast unto me Zach. 5.7 They have their reward Matth. 6.16 praying b Hee that turneth away his care from hearing the Law even his prayer shall be abominable Prov. 28.9 Almes-deeds When thou prayest be not as the hypocrites c. they have their reward Matth 6.5 Take heed that ye give not your almes before men c. they have their reward Matth. 6.1 2. sacrificing unto God d Will I eate the flesh of Bulls or drinke the bloud of Goats Psal 50.13 Bring me no more oblations in vaine incense is an abomination unto me c. Esa 1.13 Hee that killeth a bullock is as if he slew a man hee that sacrificeth a sheepe as if he cut off a dogges neck hee that offereth an oblation as if he offered swines bloud hee that remembreth incense as if he blessed an idoll Esay 66.3 prophesying and working of miracles even in the name of Christ e Lord Lord have we not by thy name prophesied and by thy name cast out devils and by thy name done many great works Then will I professe to them I never knew you depart from me ye that work iniquity Matth. 7.22 23. yea all their actions whatsoever f Whatsoever is not of faith is sinne Rom. 14.23 Vnto them that are defiled and unbeleeving is nothing pure but even their minds and consciences are defiled Tit. 1.15 Without faith it is impossible to please God Heb. 11.6 are abominable before God g Confess Helv. 2. c. 15 16. Bohe c. 7. Belg. ar 23. August ar 4.20 Saxon. ar 3. 8. Wittemb ar 5. The adversaries unto this truth Erred therefore hath the Councel of Trent in pronouncing them accursed which hold that all workes of man whatsoever done before his justification are sinne a Concil Trid. sess 6. c. â—â— 8. 14. Article Of workes of Supererogation Voluntary workes besides over and above Gods Commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie For by them men doe declare that they doe not onely render unto God as much as they are bound to doe but that they doe more for his sake then of bounden duty is required whereas Christ saith plainely When yee have done all that are commanded to you say Wee be unprofitable servants The Propositions 1. Workes of Supererogation cannot be taught without arrogancie and impiety 2. Workes of Supererogation are the
subversion of godlinesse and true Religion 1. Proposition Workes of Supererogation cannot be taught without arrogancie and impietie The proofe from Gods Word VVOrkes of Supererogation which are voluntary works besides over and above the commandements of God are often condemned in the holy Scriptures where we are commanded to walke not after the lawes of men but according to the Statutes of God a Josh 7.1 Ezek. 20.19 and to heare not what man speaketh but what Christ doth say b Mark 9.7 and hee teaching the duty of Christians setteth before them as their rule and direction the Law and Word of God c Matth 5.19 and more then that he doth neither urge nor require And against mans Injunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men d Matth. 28.20 Teach them to observe all things whatsoever I have commanded you e Mark 7.7 My sheepe heare my voyce and know not the voyce of strangers f John 20.25 Which doctrine ordinances and workes whatsoever besides over and above that which God hath revealed and imposed is called of the Apostle sometimes ordinances of the world g Col. 2.20 voluntary religion h Ibid. 3. sometime the doctrine of Divels i 1 Tim. 4.1 and cursed k Gal. 1.8 And the same is condemned in all Churches reformed after the Word of God l Confess Helv. 2. c. 16. Aug. ar 20. Basil ar 10. Gal. ar 24. Belg. ar 12. Sax ar 3.17 The errors and adversaries unto this truth Therefore both arrogant and ungodly bee the Papists which teach and speake in the commendation of such works and namely Petrus à Soto a In his Asser catholic fidei the Rhemists b Annot. marg Lukâ— 1â— 35 1 Cor. 9.23 2 Cor. 8.14 yea and the Councell of Trent c Concil Trid. sess 6. c. 10. 2. Proposition Workes of Supererogation are the subversion of godlinesse and true Religion The proofe from Gods Word VVHere the works of Supererogation are caught and in regard the Law of God there is broken against the will of Christ a Matth. 5.19 that mens traditions may be obserued b Marke 7. The holy Scripture must be contemned as not sufficient enough to bring men vnto the knowledge of saluation which Saint Paul saith is able to instruct in righteousnesse that the man of God may bee absolute being made perfect vnto all good workes c 2 Tim. 3.16.17 God who is onely wise d 1 Tim. 1.17 is made vnwise in not prescribing so necessary workes Faith and other spirituall and most speciall vertues are brought into obliuion Perfection is imputed not vnto Faith in Iesus Christ but vnto workes and which is most detestable vnto the workes too not commanded but forbidden of God ordained by men The Law of God is thought to be throughly satisfied and moe duties performed then man needed to haue done The same thinke our brethren of these workes e Confess Helv 2 c. as in the former prop. The aduersaries vnto this truth Contrariwise the Papists of Supererogatory workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides f Test Rhem. an 2. Cor. 8.14 They are tokens of the forgiuenesse of sinnes so well as Baptisme yea deliuer from the wrath of God so well as Christ g Confess Aug ar 20. Are greater and more holy then are the workes commanded in the Decalogue or Law Morall h Pet á Sâ—â—o assert Câ—th de Lege And so preferring their own workes and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes Supererogatory to be counted the doctrine of Diuels and the maintainers thereof taken for the subuerters of godlinesse and true Religion 10. Article Of Christ alone without sinne Christ in the truth of our nature made like vnto vs in all things sin onely except 1 from which he was clearely voide both in his life and spirit Hee came to be the Lambe without spot who by sacrifice of himselfe once made should take away the sinnes of the world and sinne as S. Iohn saith was not in him But all we the rest although baptized and borne againe in Christ yet offend in many things and if we say we haue no sinne we deceiue our selues and the thuth is not in vs. The Propositions 1. Christ is truely and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is tru ly and perfectly righteous The proofe from Gods Word THat Christ was pure from sinne it is abundantly to bee seene in the holy Scriptures For He was both conceiued a Matth. 1.20 and borne without sinne b Luke 1.36 He appeared to loose c Luke 1.36 but not to fulfill the workes of Satan He liued and was tempted yet without sinne d 1 Iohn 3.8 and did no sinne e Heb. 4.15 knew no sinne f 1 Pet. 2.22 2 Cor. 5.21 nor bad any sinne in him g 1 Iohn 3.5 He dyed a guiltlesse and iust man euen by the testimony of Paul h Rom. 5.6 c Peter i Acts. 3.4 Stephen k Matth. 17 24 Iohn 14 6. yea of his aduersaries and Iudge Pilate l Confess Helv ar 11. 3. c. 11 Bohe c. 4.1 Gal ar 14. As ours such are the confessions of the purer Churches m Belg. ar 17. The Errors and aduersaries vnto this truth Cursed therfore before God are the Iewes which said that Christ was a violator of the Sabbath a Matth. 12.10 Luke 13 14. Iohn 5.16 That hee taught being not lawfully authorized thereunto b Matth. 21.23 That he forbade tribute to be giuen vnto Caesar c Luke 3.2 That he was the destroyer of the Law d Matth 5 2â— That he ouerthrew all religion and mooued the Commons vnto rebellion e Luke 23 5. In this state with the Iewes are The Marcionites which said that he dissolued the Law the Prophets and all the workes of God f Iren. l. 1. c. 29 The Saturnians which blazed that his comming into the world was to ouerthrow the God of the Angels g Theodoret. Our new Heretikes viz Matthew Hamant in England which divulged that Christ was a sinnefull man and abominable Idol h Holinsh chro fol. 1299. and Leonardus Vairus among the Papists which hath written that Christ was Veneficus a common poisoner of men and women i Leon. Vairus de Fasc l. 1. c. 11. circa finem 2. Proposition All men besides Christ though regenerate be sinners The proofe from Gods Word ALL men either be regenerate or vnregeneate k Prooued p. 5. the vnregenerate be all sinners vnrighteous and in sinne whatsoeuer they doe l Prooued p. 54 The regenerate also be not without their sinnes both originall m Prooue p. 39.40 and
actuall n Prooued p. 50. Besides there is no man iust in the earth that doth good and sinneth not saith the Preacher o Eccles 7.21 Yee cannot doe the same things that ye would Gal. 4.17 Christ Iesus came into the world to saue sinners of whom I am chiefe saith S. Paul b 1 Tim. 1.15 In many things we sinne all is S. Iames saying Iam. 3.2 and S. Iohn If we say we haue no sinne we deceiue our selues and the Truth is not in vs Ioh. 1.8 Pray therefore Forgiue vs our debts Matth. 6.12 A truth beleeued and confessed by all Churches expressedly by some Confess Aug. ar 20. Saâ— ar 2. The Errors and adversaries unto this truth Many aduersaries hath this truth had and hath as the Papists the Manichies the Catharans the Donatists the Pelagians Family of Love Marcionites Adamites and Carpocratians For The Papists say that the blessed Virgin was pure from all sinne both Originall Conc. Trid. â—ss decr de pec Oâ—g and actuall For these are their owne words Our Lady neuer sinned Test Rhem. an Col. 1.24 an Mark 3 35. Our Lady sinned not so much as veniall in all her life she exactly fulfilled the whole Law that is was without sinne Also of S. Francis they write that for vertue and godlinesse he was like vnto Christ and hath fulfilled euery jot of the Law Stapâ— anâ—â—d â—â—ang in Mat. 12.50 p 11.8 The Manichies l Sâ—cut Adae Dâ—â— non paâ—eÌ„â—â— omnis creatura â—ebâ—llis exâ—ititâ—â—sic B. Francisco omnia praecepâ—â— Dei implenti creatura omnis famulata cit omnia Deus fuâ—â—ecit sub peâ—ibus cius Alcaâ— Fran. lib. 1. and Catharans m Hiel in pro. Dial. contra Pelagâ— thought they could not sinne so much as in thought The Donatists dreamed how they were so perfect as they could iustifie other men n Cyp. l. 4 op 2. Some were of opinion as the Pelagians o August lib. â— cont Pet c. 14 and Family of Loue p Concil Meli cap. 8. Dis H. 6. b. how they were so free from sinne as they needed not to say Forgiue vs our trespasses Which Family also teacheth how there be men liuing as good and as holy as euer Christ was An error of Christopher Vitels Ans to the Fam. lib. L. 3. â— Disp H. 6. b. a chiefe Elder in the said Family and â—pat He which is a Familist is either as perfect as Christ or else a very Diuell Some deemed themselues as pure as Paul Peter or any men as the Marcionites Iren. 1. c. â— yoâ— as Adam and Euah before their fall as the Adamites v Epiphan yea as Iesus Christ himselfe as the Carpocratians x Iren. lib. 1. cap. 24 16. Article Of sinne after Baptisme 1 Not euery deadly sinne willingly committed after Baptisme is sinne against the holy Ghost and vnpardonable Wherfore the grant of repentance is not to be denyed to such as fall into sinne after Baptisme After we haue receiued the holy Ghost we may depart from grace giuen fall into sinne and by the grace of God we may rise againe and amend our liues and therefore they are to be condemned which say they can no more sinne as long as they liue here or any place of forgiuenesse to such as truly repent The Propositions 1. Euery sinne committed after Baptisme is not the sinne against the holy Ghost 2. The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnesse of life 3. No men vtterly are to be cast off as reprobates which vnfainedly repent 1. Proposition Euery sinne committed after Baptisme is not the sinne against the holy Ghost The proofe from Gods Word THough euery sinne in it selfe considered deserueth damnation yet is there a sinne which shall be punished with many and a sinne which shall be punished with few stripâ—â— a Luke 12 40. a sin vnto death a sin toâ— vnto the death b 1 Iohn 5.6 a sin against the Father and the Sonne which shall be forgiuen and a sinne against the holy Ghost which neuer shall be forgiuen c Matt. 13.31 Marke 3.39 Luke 12.10 So in their extant confessions witnesse the Churches in Bohem d Confess Bohe c. 4. Saxony e Confes 21.10 Heluetia Confess Sax. Helv. 3 c. 8. Errors and aduersaries vnto this truth Diuersly hath this doctrine bin oppugned For Some haue thought all sinnes to be like and equall as the Storkes Pelagians Cor. c. Mileuit and Ioâ—inians i D. Hieron aduers Ioâ—in Some haue taught as Manes the heretike Epiphan how none of the godly Fathers and others from the beginning of the world till the 15. yeere of Liberius the Emperour though earnestly they did repent were saued but were all punished alike with vtter confusion Some giue out that such persons be vtterly out of Gods fauour and condemned which depart out of this world either afore they are baptized as the Papists do l Spec. poregâ—m quest deâ— 1. c. 3. q. 5. Posstion Ingol stad de â—urgat or afore they come vnto yeeres of discretion as Hieracites did m Epiphan 2. Proposition The very regenerate may depart from grace giuen and fall into sinne and yet rise againe to newnes of life The proofe from Gods Word THat the regenerate may fall into sinne yet rise againe it is a doctrine grounded vpon the Scriptures For in them we evideÌ„tly may se that fall they may partly by the admonitions of our Sauiour vnto the man healed of the Palsie a Iohn 5.14 and vnto the adulteressle b Iohn 8 11. of S. Paul vnto the Ephesians c Eph. 21.22 Colossians d Coloss 3.8 Hebrewes e Heb. 3 12. and Timothy f 1 Tim. 4.3 2 Tim. 1.19 of S. Peter vnto all the godly g 1 Pet. 2.10 and â— 8 2 Pet. 3.27 and partly by the examples of Dauid h 2 Sâ—m 11.4 1 Kings â—1 4 Peter k Matthâ— 25.70 72 74. who egregiously and very offensiuely did fall and that they doe fall it is most euident by the fift petition of the Lords Prayer were nothing else to prooue the same but soe afore 9. art Prop. 3. art 1 2. Prop. 2. art 15. Prop 2. Next that being falne they may rise againe and be saued it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus Pergamus and Thyatira l Reuel 2. and by the examples of Peter who denyed m Luke 22.55 and yet afterward confessed his Master Christ n Acts 2â— 22. c. and. 3 13 and 40 â— and of all the Disciples who fled o Matth 2â— â—â— and yet returned This both granted is and published for truth by the Churches p Confes Heâ— 2. c. 7 Bohem c. 58. Saxon. ar 10 11 Witt ar 23. Suev ar 15. The aduersaries vnto this truth Vnto
this truth subscribe will not Either the Catharans a Mag. eccles hist cen 12. â—5 Nouatians b Eus l. 5. c. 43. Iouinians c Magd. eccles hist cent â— c 5. which thinke Gods people be regenerate into a pure and Angelicall state for that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods Spirit in him cannot sinne David sinned not after he had receiued the holy Ghost d Wiliams against the family of Loue. ar 14. Regeneration is the restoring of the estate wherein Adam was placed afore his fall e Calv contra Liber fol. â— â—7 Or the Papists who are of minde that The workes of men iustified are perfect in this life f Tapp p 18 9. No man which is falne into sinne can rise againe and be saued without their Sacrament of Penance g Concil Trid. sâ—ss 6. can 26. S. Francis attained vnto the perfection of holinesse and could not sinne at all h Vis ad apicem venire perfectionis Vitam cum mo ribus actende B. Franciesci 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods Church and this by the Scripture is verified For there we reade that God would haue all men saved a Matth. 11.28 1 Tim. 2.4 God is alwayes ready to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth b Luke 5 7. Christ is grieued when sinners will not repent c Luke 19 41 42 c. He shall saue a soule from death and hide a multitude sinnes which conuerteth a sinner from going astray out of his way d Iam. 5.20 The Lord would haue no man to perish but all men to come to repentance e 2 Pet. 3.9 If we acknowledge our sins he is faithfull and iust to for giue vs our sins and to clense vs from all vnrighteousnesse f 1 Ioh. 1.9 He evhorteth his erring people to repent and doe their first workes Reu. 2.5 16. neither refuseth he the sinner that repenteth as appeareth in the example of the Prodigall sonne h Luke 25.20 and of the debter i Matth. 18.26 c. God then being so gracious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did Saint Paul will the Galatians Brethren saith he if a man be falne by occasion into any fault yee which are spirituall restore such one with the spirit of meekenesse considering thy selfe lest thou also be tempted k Gal. 6.1 So did he enioyne the Corinthians when he said If any hath caused sorrow the same hath not made me sorry but partly lest I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that now contrariwise yee ought rather to forgiue and comfort him lest the same should be swallowed vp with ouermuch heauinesse i 2 Cor 5 6 7 When also 〈◊〉 said Receiue him meaning Onesimus m Phile. v. 12. And so teach the Churches n Confe Helv. 2. c. 14. Bohem c. 5. August ar 11 Saxon ar 3 Wittem ar 12 Errors and adversaries unto this truth Adversaries unto this truth are they First which leave nothing but the unappeaseable wrath of God to such as doe sinne after Baptisme as did both in old time the Montanists a D. Hieron adv Marc. and Novatians b Cypr. epist 4. ad Antoniam and of late yeares Melchior Hoffman the Arch-heretike of his dayes c Ballm contr Anab. l. 2 c. 13. and the Anabaptists in Germany d Calv. Inst 1. and the Barrowists among our selves in England e Giffords râ—pel Next who say that being once regenerate sin is out away as with a Razor so that the godly cannot sinne and therefore neede no repentance so did the Messalians f Magd. eccles hist cen 4 c. 5. and doe the Family of Love g H. N spirit land c 33 sect 3. c. 34. sect 11. c. 37. sect 8 Proverbs c. 5. sect 15. and Crying voice sect 6. Lastly the desperate whose sinnes being either infinite or abominable they think how God neither can nor will forgive them such in times past were Cain h Gen. 4. and Iudas i Acts 1. in our fathers Franciscus Spirae k Hist Fr. Spiâ—â— and one Doctor Kraus l Luther on Gal. 3.1 and in our dayes Bolton even he that first hatched that fact in England which afterward was termed Brownisme m Giffords rep to Barr. and Green p. 17. 17. Article Of Predestination and Election Predestination to life is the everlasting 1 purpose of God whereby 2 before the foundations of the world were laid he hath 3 constantly decreed by his counsell secret to us to deliver from curse and damnation 4 those whom he hath chosen 5 in Christ out of mankinde and to bring them by Christ to everlasting salvation as vessels made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be justified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walk religiously in good works and at length by Gods mercy they attaine to everlasting felicity 8 As the Godly consideration of Predestination and our election in Christ is full of sweet pleasant and unspeakable comfort to Godly persons and such as feele in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minde to high and heavenly things as well because it doth greatly establish and confirme their faith of eternall salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God so for curious and carnall persons lacking the Spirit of Christ to have continually before their eyes the sentence of Gods predestination is a most dangerous downe-fall whereby the Devill doth thrust them into desperation or into retchlesnesse of most uncleane living no lesse perilous then desperation Furthermore 9 we must receive Gods promises in such wise as they be generally set forth unto us in holy Scripture and in our doings that 10 Will of God is to be followed which we have expresly declared unto us in the Word of God The Propositions 1. There is a Predestination of men unto everlasting life 2. Predestination hath beene from everlasting 3. They which are predestinate unto salvation cannot perish 4. Not all men but certaine are predestinate to be saved 5. In Christ Iesus of the
meâ—re will and purpose of God some are elected and not others unto salvation 6. They who are elected unto salvation if they come unto yeares of discretion are called both outwardly by the Word and inwardly by the Spirit of God 7. The Predestinate are both justified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of us 10. In our actions the Word of God which is his revealed will must be our direction 1. Proposition There is a predestination of men unto everlasting life The proofe from Gods Word THat of men some be predestinate unto life it is a truth most apparent in the holy Scripture by the testimony both of Christ himselfe who saith To sit at my right hand and at my left hand is not mine to give but it shall be given to them for whom it is prepared of my Father a Matth. 20 23. Many are called but few chosen b Ibid. 22.14 For the elects sake those dayes shall be shortned c Ibid. 24.2 Feare not little flock for it is your Fathers pleasure to give you a Kingdome d Luke 12.32 I tell you in that night there shall be two in one bed the one shall be received and the other left e Ibid. 17.34 All that the Father giveth me shall come unto me f John 6.37 Witnessed also is this by the Evangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained unto eternall life beleeved g Acts 13.48 and the other those whom he knew before he did also predestinate h Rom. 8.20 We are unto God the sweet savour of Christ in them that are saved and in them which perish to the one wee are the savour of death unto death and to the other the savour of life unto life a 2 Cor. 2.15 16. Blessed be God even the Father of our Lord Iesus Christ which c. hath chosen us in him before the foundation of the world c. who hath predestinate us to bee adopted through Iesus Christ unto himselfe c Eph 1.3 4 5. The example also of the elected creatures man and Angels c Matth. 25.34 41. Jude 6. of the two brethren Abel and Cain Gen 4.4 Isaac and Ismael e Rom. 9.17 c Iacob and Esau Maâ— 1 2. â— Rom. â— 13 of the two Eunuches of King Pharaoh g Gen. 40 10. of the two Kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeves upon the Crosse h Luke 23.39 40 43. the two men in the fields and the two women at the Mill i Matth. 24.40 41. make to the illustration of this truth All Churches consent with this doctrine The errors and adversaries unto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saved but none to be damned In soule some persons but in soule and body together none shall be saved of this mind were the old heretikes viz. the false apostles k 1 Cor. 15.12 the Carpocratians l Clem. strom lib. 4 the Valentinians m Iren. the Cerdonites n Iren. the Manichies o Aug contra Faust l. 4. c. 16. and the Hieracites p Epiphan and of their opinion be the Family of Love q H N. Instr ar 5. sect 24. Prophecy of the sp r. c. 16. sect 7. 2. Proposition Predestination hath beene from everlasting The proofe from Gods Word PRedestination begun before all times It will be said saith our Saviour Christ Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world a Matth 25 3â— God hath chosen us in Iesus Christ before the Foundation of the world b Eph 1.4 God hath saved us c. according to his owne purpose and grace which was given to us through Christ Iesus before the world was c 2 Tim. 1.9 The publike confession of the Churches namely in Helvetia d Confess 2. c. 10 11. Basil e ar 1. and France f ar 10. beare witnesse hereunto The adversaries unto this truth Those wrangling Sophisters then are deceived who because God is not included within the compasse of any time but hath all things to come as present continually before his eyes do say that God did not in the time long agoe past only but still in the time present likewise doth predestinate 3. Proposition They which are predestinate unto salvation cannot perish The proofe from Gods Word ALL that the Father giveth me shall come to me and him that commeth to me I cast not away saith Christ a John 6.57 I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand b John 10.28 29. The gates of hell shall not overcome the Church c Matth. 16.18 Moreover whom he predestinated them he also glorified d Rom. 8.30 For the gifts and calling of God are without repentance e Rom 11.29 They went out from us but they were not of us for if they had beene of us they would have continued with us 1 John 2.19 So the Church of God as afore in this article The errors and adversaries unto this truth Wander then doe they from the truth which think That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the Temple of God and be broken off from the vine Christ Iesus which was one of Glovers errors a Bredwels deâ—ect p. 89. That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestiante to be saved The proofe from Gods Word VVE denie all and affirme that a certaine chosen and company of men be predestinate and so doth Gods Word Rejoyce that your names are written in heaven a Luke 10.20 I know mine and am knowne of mine is the saying of Christ Iesus b John 10.14 I suffer all things for the elects sake saith St. Paul c 2 Tim. 2.10 The very same with us doe the Churches affirme d Confes Helv. 2 cap. 10 Basil ar 1. Gal ar 12 Belg. ar 16. The adversaries unto this truth We are therefore against them which teach how not certaine but all even the most ungodly and damnable yea the very devils shall be saved of which opinion were the Origenists a Wolf Musculus in epist ad Philip praef and are the Catabaptists b Bullin
cont Catabap lib. 1. All men be elected unto life everlasting There is no hell nor future and eternall misery at all but onely either in mans opinion as hold the Atheists c Nashâ—n Chr. his teares p. 58 or in the heart and conscience of man in this life as the Familists maintaine d Ramose is and Allens confess No certaine company be foredestined unto eternall condemnation None more then others be predestinate unto salvation which was an error of Henry Bolseck e Calvin epist munistr Basil f l. 105. In like sort wee condemne such as either curiously enquire who and how many shall be saved or damned or give the sentence of reprobation upon any man whosoever as doe the Papists upon Calvine Beza and Verone when they call them reprobates f Test Rhem. ar Rom. 11.23 5. Proposition Of the meere will and purpose of God some men in Christ Iesus are elected and not others unto salvation The proofe from Gods Word IN the Scripture we reade of mans predestination the cause efficient to be the everlasting purpose of God a That the pupose of God might remaine according to election Rom 9.11 Who doth predestinate us c. according to the good pleasure of his will Eph. 1.5 Not according to our works but according to his own purpose and grace 2 Tim. 1.9 the cause formall God his infinite mercy and goodnesse b I will shew mercy to whom I will shew mercy Exod. 33.19 Rom. 9.15 He hath chosen us in Christ c and hath predestinate us through Christ unto himselfe Eph. 1.4 5. Ye were not redeemed with corruptible things c. but with the pretious bloud of Christ as of a lambe undefiled and without spot which was ordained before the foundation of the world but was declared in the last times for your sakes 1 Tim. 1.18 19 20. the cause materiall the blood of Christ c the cause finall or end why both God the Father hath loved and Christ for his elect hath suffered is the glory of God d Who doth predestinate us c. to the praise of the glory of his grace Eph. 16. The Lord hath made all things for his own sake yea even the wicked for the day of evill Prov. 16.4 and the salvation of man e Rom. 8.29 Those whom he knew before he did also predestinate to be made like to the image of his Son that he might be the first borne among many brethren Hath not the potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour Rom. 9.21 And this doe all the Churches militant and reformed with a sweet consenâ— testifie and acknowledge Adversaries unto this truth Hereby is discovered the impiety of those men which think that 1. Man doth make himselfe eligible for the kingdome of heaven by his owne good workes and merits so teach the Papists The kingdome of heaven say they is prepared for them that are worthy of it and deserve it by their well doing a Test Rhem. an Matth. 20.23 Licet electis gloria ex aeterna Dei praedestinatione dimanet non tamen provenit nisi ex corum operibus c. Sine nebis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selves we are not glorified b Stella in Luc. c. 10. fol. 35. 2. God beheld in every man whether hee would use his grace well and beleeve the Gospell or no and as hee saw a man affected so did he predestinate chuse or refuse him 3. Besides his will there was some other cause in God why he chose one and cast off another man but this cause is hidden from us 4. Men by nature be elected and saved an error of the Basilidians and Valentinians c Clem. strom lib 2.4 5. It is in mans power to be elected the error of Theophylact d Theoph in Matth. 22. and of Bolseck e Calvin epis mâ—â— i st Helv. fol. 104. 6. God is partiall and unjust for chusing some and refusing others calling many and electing but few 6. Proposition They who are elected unto salvation if they come unto yeeres of discretion are called both outwardly by the Word and inwardly by the Spirit of God The proofe from Gods Word THough true it be the Lord knoweth all and every of his elect yet hath he revealed unto us certaine notes and tokens whereby we may see and certainly know whether we be of that number or not For such as be ordained unto everlasting life if they live long in this world they one time or other bee called unto the knowledge of salvation by the preaching of Gods Word they obey that calling through the operation of the holy Ghost working within them they feele in their soule the same spirit bearing witnesse vnto their spirits how they are the children of God and finally they walke religiously in all good workes These things are most euident and cleare in the holy Scripture where is set downe both the calling of the predestinate a Whom he predestinate them also hee called Rom. 8.30 God separated me from my mothers wombe and called me by his grace Gal. 1.15 He hath called you to his Kingdome glory 1 Thess 2.12 He hath saved vs called vs with an holy calling 2 Tim. 1.9 They that are on his side called chosen and faithfull Reu. 17.14 and their obedience to the Word being called b Your obedience is come abroad amoÌ„g all Rom. 16.19 in Christ also ye trusted after ye heard the Word of truth Ephe. 1.13 Iesus Christ is in you except ye be reprobates 2 Cor. 13.5 Ye receiued the Spirit of adoption whereby we cry Abba Father the same Spirit bearing witnesse with our spirit that we are the children of God Rom. 8.15 16. After this manner pray ye Our Father c. Matt. 6.9 And because ye are sonnes God hath sent forth the spirit of his Son into your hearts which cryeth Abba Father Gal 4.6 He hath chosen vs in him and their adoption by the Spirit to be the children of God c c. that we should be holy without blame befoâ—e him in loue Eph. 1.4 we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Eph. 2.10 and last of all their holinesse of life and vertuous conuersation d For the grace of God c. hath appeared teacheth vs that we should deny all vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world Tit. 2.11 16. All Churches reformed consent hereunto Errors and aduersaries unto this truth Sundry aduersaries hath this truth and First the Papists who teach that none are to thinke or perswade themselues that they are of the number of the Predestinate vnto
saluation but to be euer doubtfull thereof e Con. Trid. sess 6. cap. 1 2. con 15. Test Rhem. an Rom. 8.38 an 1 Cor. 2.12 an Phil. 2.12 The said Papists deliuer that so many persons as are not marked with the signe of the crosse vpon their forehead are damned and reprobate f Test Rhem. an Apoc. 6.4 also that they which will be saued must be Franciscans g Conform F l. 4. fol. 10â— at leastwise become members of the Church of Rome h Ans to the exec of Iust c. 8. p. 192. Secondly the Anti-nomi which thinke the outward calling by the word though they haue not the inward calling by the Spirit and be destitute of good workes a sufficient argument of their election vnto life i Simon Pauli meth par 2. de ege Dei Thirdly the Puritanes who among other affiances giuen them from the Lord of their saluacions made their aduancinâ—â—te Presbyteriall Kingome by the putting downe of Bishops Chancellours c. a testimony that they shall haue part in that glory which shall be reuealed hereafter f Demon. of Dâ—s epist ded Fourthly the Schwenfeldians and all such as depending vpon immediate diuine reuelations condemne and contemne the ordinary calling of God by the ministery of his Word Lastly the Russians g Sartan de Relig Ruthen c. 2 Catabaptists h Zuingl contra Catabap fol. 107. and Family of Loue i Display H. 9. b D. 5. who beleeue that themselues onely and none besides shall be saued 7. Proposition The Predestinate are both iustified by faith sanctified by the Spirit and shall be glorified in the life to come The proofe from Gods Word Diuers be the effects of mans predestination but chiefly it bringeth to the elect a Know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Gal 2.16 They which be of faith are blessed with faithfull Abraham Eph. 2.8 iustification by faith in this life and in the life to come glorification b Moreone whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified Rom. 8.30 Come ye blessed of my Fathers inherit ye the Kingdome prepared for you Matth 25 34. alwaies a conformity to the image of the onely begotten Son of God both in suffering troubles here and in enioying immortall glory hereafter c If we be children we are also heireâ— euen the heires of God heires annexed with Christ if so be that we suffer with him that we may also be glorified with him Rom. 8.17 as we haue borne the image of the earthly so shall we bearâ— the image of the heauenly â—c or 15.49 as testifie all the Churches in their confessions The errors and adversaries unto this truth This is flatly against Papias a Tritcuhem de eccle scrip Iustinus b Wolf Musculus in epist â—d Phil. praef and all Millenaries Eus eccles hist l. 7. c 13. who deny the eternity of mans happinesse and dreame of I know not what blisse in this life to endure a thousand yeeres but no longer Also against the Manichies who said the soule onely shall be saued d Philastrius Also against those heretikes which deny the resurrection of the flesh as did the Carpocratians e Clem. strom lib. 4. Manichies f Aug. contra Faust l. 4 c. 16. and others g See afore ar 4. prop. 1. Likewise against the Hieracites who haue a phantasie that no children departing this life before they come vnto yeeres of discretion and knowledge shall be saued h Epiphan So the Papists doe teach i Positiones Ingolstad de Purgat that no infants dying vnbaptized doe goe to heauen but vnto another place adioyning vnto Hell called Limbus puerorum i Positiones Ingolstad de Purgat 8. Proposition The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous The proofe from Gods Word This doctrine of Predestination is to the godly full sweet pleasant and comfortable because it greatly confirmeth their faith in Christ and encreaseth their loue toward God I account the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs k Rom. 8.18 If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne c l Ibid. 31.34 Yee were sealed with the holy Spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory m Eph. 1.13 14 Grieue not the holy Spirit of God by whom ye are sealed vnto the day of redemption n Eph. 4.30 But to the wicked and reprobate the consideration hereof is very sowre vnsauory and most vncomfortable as that which they thinke though very vntruly and sinfully causeth them either to despaire of his mercy being without faith of not to feare his iustice beeing extremely wicked where as neither from the Word of God nor any confession of the Church can any man gather that he is a vessell of wrath prepared to damnation but contrariwise by many and great arguments may perswade himselfe that God would not his destruction as in the next proposition immediately ensuing plainely may appeare Errors and aduersaries vnto this truth Therefore they are to be taken as much out of the way which say that this doctrine leadeth either vnto desperation which is without all comfort or vnto loosenesse of life so vnto Atheisme and therefore to bee published neither by mouth nor booke and so thought both the Pelagians k Prosper in Epist ad Aug. der elâ—quiâ—s Pela haeresis and the Predestinates a sort of heretikes so called in old time l Magd. eccle hist Cent. 5 c. 5. p. 620. and the Family of Loue in our daies who terme the doctrine of Predestination a licencious doctrine and say it filleth all the prisons almost in England m Display in an epist of the Families l. 7. b. 9. Proposition The generall promises of God set forth in the holy Scripture are to be embraced of vs. The proofe from Gods Word That men the better may auoide both desperation and carnall securitie they are to haue alwayes in minde that 1. The promise of grace and fauour to mankindâ— are vniuersall as Come vnto mee all yee that are weary and laden and I will ease you n Mark 11.38 God sent not his Sonne into the world that he should condemne the world but that the world through him might bee saued o Ion. 3.17 God will that all men shall be saued and come vnto the knowledge of
the truth c 1 Tim. 2.4 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a few but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c. d Mate 28.19 Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned e Math. 16.15 16. 3. The seales of the couenant be appointed to be giuen to all men which are members of the visible Church or desirous to be incorporated thereinto For All are to be baptized f Math. 28.19 and all are to participate of the bread and cup at the Lords Supper g Mat. 26.26 27. 1 Cor. 11.34.35 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able and all-sufficient to wash away all sinnes that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adultery h 2 Sam. 12.13 Manasses after his Idolatry i 2 Chro. 33.12 13. Peter after his Apostacie k Ioh. 21.15 c. the Thiefe vpon the Crosse l Luke 23.42 43. the Nineuites m Ionas 3.10 The adversaries unto this truth They are not to be heard then which say that The number of the Elect is but small and seeing we are vncertaine whether we be of that company or no we will proceede in our course as we haue begun God is an accepter of persons and so vniust in chusing some and refusing others God hath predestinate all those persons to eternall death which are not in the state of true repentance which was one of Glovers errors a Bredwels dete ct p. 06. It is the part therefore of all and euery man Not to refuse the mercies of God both generally and graciously offered vnto all men by his Word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanenesse of life or securitie 10. Proposition In our actions the Word of God which is his reuealed will must be our direction The proofe from Gods Word In our doings but chiefly in the matter of Predestination we are to follow not our owne iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotency whereby he gouerneth at his pleasur the things by himselfe created whereof mention is made both in the Psalmes a Psal 115.3 in the Prophet Isay b Esa 46.10 and other places of his Word c Rom. 9.15 but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whom we are to heare d Math. 3.17 Subscribed hereunto haue and doe Gods Church euery where The aduersaries vnto this truth This truth is gaine-said by the Phrygians Montanists and Messalians a Theodoret. l. 3. de haeret fab also by the Enthusiasts b Beza ep 81. Anabaptists c Sleâ—dan com lib. 6. and Family of Loue d H.N. euang c. 13. sect 6. which leave the written Word of God and relye vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written Word and of the Preachers and all religious exercises thereof For saith the Family of Loue e In a letter of theirs vnto the B. of Roch. in Wilk confut No differunce is there betweene a ceremoniall either Letter-Doctor Christian and an vncircumcised Heathen 18. Article Of obtained eternall saluation onely by the name of Christ They also are to had accursed that presume to say that euery man shall be saued by the Law or sect which he professeth so that he be diligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely in the name of Iesus Christ whereby men must be saued The Propositions 1. The profession of euery religion cannot saue a man liue he neuer so vertuously 2. No man euer was or shall be saued but onely by the Name or faith of Iesus Christ 1. Proposition The profession of euery religion cannot saue a man liue he neuer so vertuously The proofe from Gods Word THis we cannot but acknowledge to be a truth if we beleeue the Scriptures for they testifie that Iewes and Gentiles are vnder sin culpable before God and depriued of the glory of God a Rom. 3.6 19 23. All men that would be saued must be borne againe of the holy Ghost b Ioh. 3.3 No man is iustified by the words of the Law c Gal. 3.16 either ceremoniall d Act. 15.24 2. Col. 1 16 20. Gal. 5.18 or morall e Rom. 3 10 20 28. Eph. 2.8 9. God hateth the doctrine of the Nicolaitanes f Reu 2.15 and of Balaam g Ibid. 14. The Reprobate whose names are not written in the booke of the Lambe they doe worship the Beast h Reu. 13.8 Punishments eternall and intolerable are threatned both to the Beast and the false prophet i Reu. 2.10 and likewise to all such as will not goe out of Babylon k Reu. 18.4 and to all Idolaters l Reu. 21.8 The confessions of Gods-people are to this end and purpose m Confes Hel. 1. ar 12. 2. c 1. â— Bohe. c d. Gal ar 22.23 Belg. ar 2â— 13 Aug. ar 45.21 Wittem ar 5 6 Suev c. 3. Errors and adversaries unto this truth Then to be held accursed are they which affirme that The obseruation of the iudiciall ceremonies is necessary vnto saluation as did the false apostles a Act. 15.11 the Ebionites b Ire l. 1. c 27. and the Corinthians c Philastrius Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes d Clem. Alex. q 2.4 of Galeatus Martius e Paul Iovius log doct vir p. 67. Erasmus Roterodam f Praef. sua Tuscu quest That men externally may professe any religion and notwithstanding be saued if their affections and heart be with the Family of loue g H. N. praef 19 his 3. Reform sect 2.6 That all those that liue vprightly and doe good deeds shall be of equall happinesse in the Kingdom of heauen be they Turkes Christians Iewes or Moores A Turkish error h Pol. of the Turk emp c. 23. Lon. cer Turk hist tom 1. 2. par 2 cap. 12. That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and be saued the Lampatians doctrine i Damascene That
no sect euer erred or were out of the way to heauen a fancy of the Rhetorians k D. Aug ep ad Quod vult 1. Proposition No man euer was is or shall be saued but onely by the name or Faith of Iesus Christ The proofes from Gods Word This we cannot but acknowledge to be true if also we beleeue the Scriptures which say that Among men there is giuen none other name vnder heauen whereby we must be saued a Acts. 4.12 Through Iesus Christ his name all that beleeue in him shall receiue remission of sinnes b Acts 10.43 In thee viz. Christ Iesus shall all the Gentiles be blessed c Gal. 3.8 And this is the Faith and confession of the reformed Churches d Conâ— s Helv. 2. ar 10 11. 2 cap. 11.13 Basil ar 4 Bohem c. 4.10 Gal. ar 13.16 17 Belg. ar 17.20 21.22 August an ar 3. Saxon. â—r 3. Wittemb c. 8. Suc vica â—r 9. sect 2. they revolted The errors and adversaries unto this truth Many wayes this truth very heretically is oppugned For Some teach that we are saved not by Christ but as the Valentinians said by the labour of their hands and by their own good works a Iren lib. 1. as Simon Magus boasted by his faire Helene b Iren. as Matthew H manâ— heâ—d by other meanes and that all persons which worshipped Christ are abominable Idolaters c Holinsh chro fol. 299. as Nâ—userus and Silvanus beleeved by Mahomet d â— za resp ad repetit Io. And. Cal. p. â— and therefore he revolted from Christianity unto Turcisme Others confesse that wee are saved by the name of Christ but either not by the right and true Christ for they said themselves and every of themselves were Christ and in old time did Saturnius e Epiphanâ— Manes f Euseb l. 7. c. 31. Desider Burdâ—gal and Eudo de Stella g Genebr chr l. 3. p 358. 709. and of late yeares as Basil David George h Hist David Georgii and in England first one Iohn Moore i Sâ—ow and afterward William Hacket k Conspit for pretend reforâ— the former was whipt for the same at Bethlehem in the second of Queene Elizabeth the other hanged and quartered in Cheap side Ann. 1591. Or by the true Christ but either distinguish betweene Iesus and Christ saying Iesus was one man and Christ another as did the Marcionites l Philaster Or say there be two Christs one revealed already in the dayes of Tiberius the Emperour who came for the salvation of the Gentiles another yet to come for the redemption of the Iewes so tho ght the same Marcionites m Tertul. l. 4. contr Marc. Nestorius held also there were two Christs whereof one was very God the other very man borne of a woman n Vincen. Liâ— adv haereses Or publish how 〈◊〉 â—e were saved by the true Christ till the 15. yeare of the foresaid Tiberius an heresie of Manes and his company o Epiphan Others besides as the Family of Love understand all things written of Christ allegorically and not according to the letter of Gods Word For they teach that whatsoever is written of Christ must in us and with us be fulfilled p H.N. proph of the Spi. c. 7. sect 3. Others have thought yea have spoken blasphemously of the constant and holy Martyrs who for the Name of Christ gave their lives in England in the raigne of Queene Mary some saying They were starke fooles as did Christopher Vitel a chiefe Elder in the Family of Love q Ans to the Fam. let l 3. a. others as West phalus and Morbachius that they were the Divels martyrs r Sturmius anâ—â— ap 4. par 3. p. 189. 19. Article Of the Church 1 The visible 2 Church of Christ 3 is a congregation 4 of faithfull men in the which 5 the pure Word of God is preached and the Sacraments be duly ministred according to Christs ordinance in all those things that of necessitie are requisite to the same As 6 the Church of Ierusalem Alexandria and Antioch hath erred so also 7 the Church of Rome hath erred not onely in their living and manner of ceremonies but also in matters of Faith The Propositions 1. There is a Church of Christ not onely invisible but also visible 2. There is but one Church 3. The visible Church is a Catholike Church 4. The Word of God was and for time is before the Church 5. The markes and tokens of the visible Church are the due and true administration of the Word and Sacraments 6. The visible Church may and from time to time hath erred both in doctrine and conversation 7. The Church of Rome most shamefully hath erred in life ceremonies and matters of faith 1. Proposition There is a Church of Christ both invisible and visible The proofe from Gods Word A True saying it is The Lord onely knoweth who are his For to man the Church of Christ is partly invisible and visible partly The visible are all the Elect who be or shall be either in heaven triumphing or on earth fighting against the flesh the world and the Divell These as members of the Church are said to be invisible not because the men be not seene but for that their faith and conscience to Godward is not perfectly knowne unto us The members of the visible Church are some of them for God and some against God all of them notwithstanding deemed parts of the Church and accounted faithfull so long as they make no manifest and open rebellion against the Gospel of Christ All this we gather from the holy Scripture where mention is made of the Church invisible and triumphing Rev. 2.26 28. and 3.5 12. and 7.14 15. invisible and militant in the Epistles of St. Paul a Gal. 4.29 Eph. 6.10 c. 2 Tim. 3.12 Peter b 1 Pet. 5.9.10 and book of St. Iohns Revelations c Rev. 1â— 7 11 17 17.14 also of the Church visible and mixed with good and bad by the Parable of the Sower d Matth. 13. of the Marriage e Matth. 22. and of the Vrgins f Matth 25. as also by the saying of our Saviour Christ g Have not I chosen you twelve and one of you is a divell John 10. and of S. Paul h For he knew who should betray him therefore said Ye are not cleane John 13.11 In a great house are not only vessels of gold and of silver but also of wood and of earth and some for honour and some unto dishonor 2 Tim. 2.20 Confess l. Helv. 1. ar 14. 2. c. 17. Bohem. c. 8. Gal. ar 27. Belg. ar 27. August ar 7. Saxon. ar 11. Wit ar 32. Suâ—vica ar 15. The Churches beare witnesse hereuntoi. Errors and adversaries unto this truth This truth hath many adversaries whereof S me â—en unâ—â— our Christ the Saviâ—ur of mankinde and so thinke his
Ibid sect â—â— with these joyne the Brownists who doe write that to haue Liturgies and formes of common prayer is to haue another Gospell and another Testament m Barrowes refâ—t p. 244. Our Sabbaths they contemne yea they condemne for they say There ought to be no Sabbath day n Zispl H. 8. â— Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seventh day which the Lord himselfe hath sanctified o D. B doct of the Sab. 1. boâ—ke p. 31. The Church cannot take away this liberty of working sixe daies in the weeke p T.C. 1. replic p. 120. These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our Church is an errour fundamentall q Bar. ref p. 36. They also be alike culpable who approuing some rites and ceremonies doe yet tie the Church or people of God to the observation of the ceremonies either Mosaicall as many have done and doe r See art 7. prop. 3. or of the Romish Church as doe the Papists Å¿ Conc. Trid. sess 7. can 13. and the halfe Papists the Family of Love t H.N. euang c. 3 â— sect 1. Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the Clergie hath power to decree and appoint rites or ceremonies though of themselues good unto the whole Church of God dispersed over the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies she will The proofe from Gods Word AS it is a cleere truth that the Church may ordaine ceremonies so true it is also that the Church hath no power to appoint what rites or ceremonies she will For shee must decree none which be Either for their owne nature impious like the ordinances manners and idols of our fore fathers a Walke ye not in the ordinances of your fathers neither obserue their manners not defile your selues with their idols Ezek. 30.18 teachers of vanitie b Ier 10.8 and of lies c Heb. 3.10 Or for vse superstitious like the brazen Serpent which King Ezechiah brake in pieces d 2 King 18.4 Or for their weight ouer-heauy and grieuous to be borne like the Iewish constitutions e Ye lade men with burdens grieuous to be borne Luke 11.46 Why tempt yee God to lay a yoake on the Disciples neâ—kes which neither our fathers nor we were able to beare Acts 15.10 Why as though ye liued in the world are ye burdened with traditions Col. 2.20 Or for their worthinesse in the eyes of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall rites and traditions f Ye lay the Commandement of God apart and obserue the traditions of men as the washing of pots and of cups and many other such like things ye doe Marke 7.8 Yee reiect the Commandements of God that yee may obserue your owne traditions c. making the Word of God of none authoritie by your traditions which you have ordained Ibid. 9.13 Or against the libertie of Christians and to the entangling of them againe with the yoke of seruile bondage g Stand in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage Gal. 5.1 Or last of all any way contrary to the Commandements Word and Will of God h Every plant which my Father hath not planted shall be rooted vp Matth. 15.13.11 Cor. 14.14 But the rites ceremonies and constitutions of the Church they must make altogether and tend both to the nourishing and encrease of loue friendship and quietnesse among Christians and also to the retaining of Gods people in the holy seruice worship and feare of God according to the rule of the Apostle afore mentioned Let all things be done honestly and by orderi. All Churches reformed consent hereunto k Confes Helv. 2 cap. 1. Gal. ar 33. Belg. ar 33. August ar 7. 15. Sax. ar 20. Wittemb ar 35. Suevica c. 14. The Errors and adversaries vnto this truth The premises being as they are most true most false then is it which the Papsts doe publish viz. that The Church hath power to change the Sacraments ordained euen by Christ himselfe Conc. Trid. â—st 5 cap. 2. Whatsoever the Apostles and Rulers of the Church command is to be kept a Test Rhem. an marg p. 336. and obeyedb. The authority of the Church is greater then of the Sacred Scripture c Confess Patrocemen 15. 3. Proposition The Church hath authority to iudge and to determine in controuersies of faith The proofe from Gods Word AVthority is given to the Church and to every member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrace the truth and to auoid and improue Antichristianity and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers a and hearers b Cast away prophane and old wives fables 1 Tim 4.7 O Timothy keepe that which is committed unto thee 1 Tim. 6.20 A Bishop must c. hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improue them that say against it c. Tit. 1.9 c. Heare not the words of the prophets that prophesie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord Ier. 23.19 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe know the shepherds voyce and they will not follow a stranger but they flye from him for they know not the voyce of strangers Iohn 10.4 5. Be not carried about with divers and strange doctrines Heb. 13.9 Beware lest you be also plucked away with the errour of the wicked and fall from your own stedfastnesse 2 Pet. 3.17 If there come any vnto you and bring not this doctrine receive him not to house neither bid him God speed 2 Iohn 10. If any shall say vnto you Loe here is Christ or there beleeve him not For there shall arise false Christs and false prophets Matth. 2.4.23.24 I speake vnto them which have understanding iudge ye what I say 1 Cor. 10 15. Try all things and keepe that which is good 1 Thess 5.21 of Gods Word and generally vnto the whole Church c and also the iudgement of our godly brethren in foraigne countries d Confess Wittemb ar 32. Sucviar 15. The errors and adversaries vnto this truth Vnsound therefore
in iudgement are the Papists For first they maintaine That the Pope of Rome hath the power to iudge all men and matter but may be iudged of no man a Dist 40. c. Si Papa to decree without controulement against the Epistles of S. Paul b Câ—â— Ruinus to dispence even against the new Testament c Panorm fixtra de diuortris and to giue the sense and meaning of the holy Scripture to which sense or interpretation of his all and every man without contradiction must yeeld and obey d Hâ—rvaeâ— de potestate Papae Next they publish and hold that the power to iudge of religion and points of doctrine is either in Bishops onely as some of them do thinke e The mysteries of religion are committed to the trust of Bishops p â—bi tantum solendum est qâ—nd ad mâ—â—â— fâ—â—maâ— vitam perâ—â—net the common people are onely to know that which pertaineth vnto â—anne is and good behauiour saith Fryer Laâ—â—nc a Villavincence de forman conciâ—â— lib. 1. cap. 10. Nec gratia nec 〈◊〉 â—or a iâ—â—a vâ—rtus â—o quâ—endaâ—st in memoe iâ— vel ministâ—â— Ecclesie grâ—â—ter publican professionem sid iâ— It is sufficient for the members and Ministers of the Church to make open profession of the faith more is not required of them neither grace to iudge of doctrine nor any other inward vertue saith Petruâ— Ã Soâ—â— 4 Terâ— ca â—â—de Ec. The common and faithfull people may in a generality refuse and forsake all new doctrine dissenting from that which they haue learned and embraced Non autem vt doctrinam in particulari ex causis fundam mâ—â—â—â— sâ—â—s examini â—t sic proprio iudicio discuâ—â—nt quid â—rum quid sassum sit But they haue none authority to examine any doctrine in particular from the very causes and grounds and thereby search out what is true what false quod proprium est Ecclesinum â—â—ag â—â—â—is this they must leaue to the masters of the Churches to whom properly it bâ—longeth saith Stapl or in their Clergy only as others deeme Anâ—dâ—ae van Matth 7. and in the Church of Rome onely as all of them suppose g Sacrae scripturae â—â—â—sus naâ—vus indubitatus aâ— ecclâ—si◠〈◊〉 a est pâ—â—nâ—dus saith the forementioned Peâ—rus à Soâ—â— The natiue and true sense of the sacred Scripture is to be fetcht from the Catholike Church of Rome Assâ—r â—â—â—th de Eâ—c The whole Church throughout the world knoweth that the holy Church of Rome hath power to iudge of all matters nâ—que cuiquam â—ebit de eius judicio iudicare â—â—â—theâ— is at lawfull for any man to give any sentence of her iudgement â—â—la 9. q Câ—nâ—â—ia 4. Proposition The Church hath power to interpret and expound the Word of God The proofe from Gods Word TO interpret the Word of God is a peculiar blessing giuen by God onely to the Church and company of the faithfull though not to all and every of them For No man knoweth the Son but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him a Matth. 11.27 It is given to you to know the secrets of heaven saith our Sauiour vnto his disciples but to them it is not given b Mark 13.11 The manifestation of the Spirit is given to every man to profit withall For to one is given by the Spirit the Word of wisedome c. and to another prophesie c 1 Cor. 12.7 If any thing be revealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth d 1 Cor. 14 30 Ye haue an oyntment from him that is holy and yee have knowne all things c ye need not that any man teach you saith the Apostle Iohn e 1 Iohn 2.20 21 27. Hereunto subscribe the Churches in Helnetia f Confe Helv. 2 cap. 2. Wittemberg Confess Wit tomb câ—p 30. Boheme h Confes Bohe cap. 1. The Errors and adversaries unto this truth Many sundry are the adversaries vnto this truth whereof Some thinke that to expound the Word of God is so easie a matter as any Student endued with a good naturall wit by diligence and industry of his owne may doe the same Some teach how to interpret the Scriptures is too hard a thing for any mortall man to attaine vnto so did Iohannes de Wassalia a Aeneas Syl. and doe many Anabaptists Some though they acknowledge that diuers haue the gift to open the sense of Gods Word yet that some say they are not the knowne Preachers and writers in the reformed and Christian assemblies whom the Family of Loue in scorne doe tearme the Scripture-learned For saith the said Family It is meere lyes vntruth c. whatsoever the Scripture-learned through their knowledge out of the Scriptures institute preach and teach b H.N. euang c. 33. sect 11. 12. 13. They preach the letter c. but not the Word of the liuing God c Idem i. ex hor. cap 16. sect 18. but themselves onely have that gift neither every one of the Family but the illuminate Elders For to them it is giuen to know the truth d Idem in his Prov. c. 21. sect 2. and they are the Elders of the Godly-vnderstanding and of the manly-wisedome the e Sp. land cap. 7. sect 10. Primates or principals in the light f 1 Exhor cap. 14. sect 1. Some doe suppose that to interpret the holy Scriptures is not so much a speciall gift of God vpon some chosen persons as an ordinary power annexed to the state and calling of Popes Bishops and Clergy men g See the proposit next immediate aforegoing Others be so farre from giuing the people of God not being of the Clergy power to expound as they will not suffer them to reade nor so much as to haue the Scriptures by them in a vulgar tongue except it be their owne most corrupt and barbarous translation which but of late yeeres neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laity their most idolatrous and blasphemous Festiuals Legends Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogy of faith must be respected in the exposition of the Scripture The proofe from Gods Word FOrasmuch as no prophesie is of any priuate motion a 1 Pet. 1.20 and whatsoever interpretation man giueth if it agree not to the analogy of faith which St. Paul gave in commandement to be obserued b Rom. 12.6 is priuate interpretation speciall heed is to be had that one place of Scripture be so expounded as it agree with another and all to the proportion of Faith The Churches reformed approoue this assertion by their subscriptions c Confes Helv. 1. ar 2. 2. c. 2 Gal. 1. ar 7. Sax. ar 1.
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
l Turon l. 8. c. 10 at Paris and Orleance by the direction and appointment of Childebâ—rt m Magdeburg eccl hist Con. 6. cap. 9. were kept and holden And never yet had there bin a Councell either Generall or nationall or whatsoever I onely except the councels held by the Apostles and Apostolicall men in a troublesome state and time of the Church there being then no Christian Princes and Emperors to countenance the truth neither begun or ended to the glory of God but it hath bin I say not called onely but confirmed also by some godly Emperour King or Queene This in effect is granted by all reformed Churches n Conf. Helv. l. ar 26. 2. c. 30 Bohe c. 16. Belg. ar 36. Saxon. ar 23. Wittemb c. 35. Suevica in perorat The errors and adversaries unto this truth This assertion hath beene oppugned and that diversly both by the Papists and Puritanes For the Papists they say Emperours and Kings be the Pope his Summoners but of themselves are no absolute and powerfull commanders and callers of Councels a Hard. confut par 5. cap. 6. sect 3. There ought no Councell to be kept without the determinate consent of the Bishop of Rome b Harding No Councell ever yet had firme and lawfull authority which was not confirmed by the Bishop of Rome c Duraeus con Whitak lib. 2. Cardil in def Concil Triden disp 1. The Popes of Rome and not Christian Princes have the authority and power of making lawes ecclesiasticall and of calling Councels d Test Rhem. an Matth. 16. And the Puritanes doe think that private persons without the leave or privity of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this mind was Beza e Per placet autem mihi quod de conventu absque ulla principum aut civitatum authoritate privatim instituendo scribis Beza epi. 68. p. 292. and be the disciplinaries both of South f Witnesse their Classicall assemblies at Commencements Faires c. See Discipline grounds and North Britaine g The approbation or disallowance of a generall assembly hath beene and should be a matter and cause spirituall and alwayes cognosced and judged by the Church as Iudges competent within this Realme say certaine Scottish Ministers in their letter unto the Lords of the Kings privie Councel in Scotland which letter is printed in the said Lords declaration c. published an 1606. and printed by Robert Barker Others adversaries to both Puritanes and Papists are of mind that were the Pope a good man as hee is nothing lesse hee might and hee being wicked other good Bishops though subject unto Kings and Emperours may summon Councels at their discretion An error of Scelneccerus h Analyct pag. 35. The Muscovites have a fancie that since the seventh generall Councell that was neither Prince nor Pope nor any other men else have power to call a generall Councell i Surius comment an 150 1. pag. 30. 2. Proposition Generall Councels may erre The proofe from Gods Word GEnerall Councels consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely evill continually a Gen. 6.5 even from his youth b Gen. 9.21 but God onely is true and all men are c Psal 116.11 yea and every man is a lyer d Rom. 3.4 Next of men differing in yeares riches learning judgement calling and authority whereby distractions of opinions often doe arise Thirdly of many men whereof the wicked be for number commonly the major part and the better in outward countenance of the world Lastly of men not all nor alwaies either grounded with Gods holy Spirit and Word or gathered together in the Name of Christ none of found judgement in Religion doe doubt but they may erre If Paphnutius had beene absent at Nice that Councell had erred e Sozom. lib. 1. c. 33. If Hierome had been away at Calcedon that Councell had erred f B. Iewel dec fol. 58. At any time if some be beleeved be the Pope of Rome not present at such meetings either per se or per Legatum by himselfe or his Legate no Councell but must erre g Rosien contra Luther Therefore Councels may erre That which one Councell doth establish another will disanull They will not wee must think revoke that which is well decreed Therefore Councels may erre h Test Rhem. an Ioh. 16.13 The adversaries unto this truth Therefore erre doe the Papists which say that the holy Spirit is director to all Councels and That Councels cannot erre 3. Proposition Generall Councels have erred even in things pertaining unto GOD. The proofe from Gods Word COuncels both generall and particular have erred and that in matters of Faith a Conf. Wittemb cap. 33. For in the holy Scriptures we finde that it was ordained if any man did confesse that Iesus was the Christ hee should be excommunicate b Iohn 9.22 12.42 which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine c John 12.47 A councell consulted how they might take Iesus by subtilty and kill him d Math. 26 3 4 e Marke 14.53 55. A councell sought for false witnesse to put him to death By a councell Iesus was bound led away and delivered unto Pilate f Mark 15 1. A councell judged our Saviour Christ to be both a deceiver g Math. 27.63 and a blasphemer h Luke 21 71. A councell corrupted the Souldiers and willed them to tell a lye i Mat. 28.12 13 A councell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus k Acts 4 5 6.18 A councell both caused thr Apostles to be beaten and commanded them also that they should not preach in the name of Iesus l Acts 5.40 In ancient writers of credit we may reade how contrary to Gods Word by councels Arrianisme hath beene confirmed as by the councell of Ariminum m D. Hieron in vita Damasi Papae By councels the traditions and bookes of foolish men have beene made of equall authority with the Word of God as by the Councell of Trent n Ses 4. decr 1. By councels hath beene established both the adoration of images as by the second councell of Nice and the Invocation of creatures as by the Tridentine councell o Brev. Rom. ex decr S. â— Concil Trid. â—â—â—icuâ— edit 5. By councels the authority of Princes hath bin impaired and the Pope and Clergie advanced above all earthly Princes as by the Councell of Lateran p Concil Later c. 5. apud Innocent The consideration of the premises and the like mooved S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant q Hilar. epist ad Const
Imper and S. Augustine to write unto Maximinus Neither ought I to object against thee the Synode of Nice nor thou against me the Synode of Ariminum r D. Aug. contra Max. lib 3. and Nazianzene openly to pronounce that He never saw any good end of a Councell Å¿ Naz. ad Pro. cop epist 42. and The French Kings Embassadour to say unto the Chapter of Trent that scarcely any good at all or very little came by Councels unto the State of Christendome t Orat. Synod Legat. regis Fran. an 1562. and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent we had not altogether declined from Religion unto superstition from faith unto infidelitie from Christ unto Antichrist from God unto Epicurus u B. Jewels dvf. par 1. fol. 39. The adversaries unto this truth This notwithstanding the Papists doe continue in an opinion that Councels cannot erre x Test Rhem. an Joh. 16.13 4. Proposition The things ordained by Generall Councels are so farre to be embraced and beleeved as they are consonant to Gods holy Word The proofe from Gods Word GEnerall Councels we simply condemne not yet doe we not ground our faith upon any Councell but onely upon the written Word of God Therefore in generall Councels whatsoever is agreeable unto the written Word of God we doe reverently embrace but whatsoever is contrary unto or besides the will of God revealed in the holy Scriptures we doe carefully avoid And so are wee commanded to doe even by God himselfe Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from a Deut 12.33 Walk ye not in the ordinances of your fathers neither observe their manners c. I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them b Ezek. 20 18 19. Though that we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you let him be accursed As we said before so say I now againe If any man preach unto you otherwise then that yee have received let him be accursed c Gal. 1. â— 9. And so think the Churches reformed with us d Conf Helv. 2 c. 18. Bohe. c. 1 Gal. ar 5. Bâ—lg ar â— Witâ—â—mâ— c. 33. The aduersaries vnto this truth Contrary hereunto are the opinions of the Papists For of them Some doe think that the decrees of Councels doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some Councels and namely the Councell of Nice of Constantinople Ephesus and Chalcedon a Greg. 1. l 1. epi. 24. l. 2. epist 49. some as Campian b Campian 12â— 4 thought that all Councels were of equall authority with the Word of God Others as the Guisian faction in France be resolved in matters of religion to follow the footesteps of their ancestors though Gods Word and a thousand Councels decree to the contrary c Calvin epist Bulling 1231. 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatory 2 Pardons worshâ—pping and adoration as well 3 of images as 4 of reliques and 5 also of Invocation of Saints is a fond thing vainely invented and grounded upon no warranty of Scripture but rather repugnant to the Word of God The Propositions The Romish doctrine concerning 1. Purgatory 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Invocation of Saints is a fond thing and not warranted by the holy Scripture nor consonant but contrary unto the same 1. Proposition The Romish doctrine concerning Purgatory is fond and not warranted by the holy Scripture nor consonant but contrary unto the same The proofe from Gods Word IT is granted as well by the Romish or false as by the true Church that none uncleane thing can enter into the Kingdome of God And because all men either have been or be still uncleane therefore they must be purged from sinne But in the manner of purging them who are unpure they do greatly differ For the true Church looking into the Word of God doth finde that we are sanctified or made cleane in divers respects diversly as by Baptisme a Christ loved the Church gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word Eph. 5.25.26 by the Word preached b Now yee are cleane thorow the word that I have spoken unto you John 15.3 by the blood of Christ c The blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.7 and by the Spirit of God d Ye are washed ye are sanctified ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. â—1 and that in this life and not in the other world For in the sacred Scripture there is mention but onely of two wayes one leading unto destruction the other bringing unto life e Mat. 7.13 14. of two sorts of men whereof some beleeve they are saved some beleeve not and they are damned f Matt. 16.16 Joh. 3.18 and of two States one blessed where Lazarus is the other cursed where Dives doth abide g Luke 16. A third way or sort or state cannot be found in the Word of God And therfore the Purgatory in another world both denied hath alwayes beene by the Greeke Churches h Alphons de haeres l. 8. de Indulgentiis Polydor. de Inventor l. 8. c. 1. Cons Helv. 2. c. 26. Gal. ar 24. Sax. ar 11. Aug. ar 11. Wittemb cap. 25. and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions doe testifie The adversaries unto this truth Erronious therefore and not warrantable by Gods Word concerning Purgatory is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life a Tertul. de cot militis De Anima in siâ—â— and of the new and renued Heretikes the Papists For They think it to be unsound doctrine and not sufferable in any booke for Christians to deliver that it is unpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine b Puâ—ari pios post mortâ—m impossibile deleatur lâ—dex expurg p. 26. They teach by their Catechismes that to doubt whether there is a Purgatory or no is a breach of the first Commandement c Vaux catech chap 3. Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of Purgatory Avete omnes animae fideles quarum corpora hic abique conquiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo preciocissimo sanguine dignetur vos à poenis liberare c. that is
blood of Christ was shed in vain For corruptible gold and silver with our owne deeds and works may and will save us if we will 4. That repentance is not of necessitie unto the salvation of man For without the same a popish pardon may save But without either a pardon from the Pope or such like or absolution of a Priest there is no salvation by the doctrine of the Church of Rome b See ar 25. p. 6. A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae Virginis Mariae secundum usum Sarum Quicunque in statu gratiae existens dixerit devotè septem orationes sequentes cum septem Pater noster totidem Ave Maria ante imaginem pietatis merebitur 56. millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequentem transcundo per cemiterium tot annos indulgentiarum quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii Oratio pro defunctis Avete omnes animae fideles quarum corpora hic ubique requiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo pretiofissimo sanguine dignetur vos à poenis liberare inter choros suorum sanctorum angelorum collocare ibiqâ—e nostri memores suppliciter exorare ut vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit 4000. millia annorum indulgentiarum Ave vulnus lateris nostri Salvatoris c. Quicunque devotè dixerit istam orationem habebit 3000. dicrum indulgentiarum criminalium peccatorum 2000. millia dicrum venialium à Domino Iohanne Papa 22. concessarum ut in Aâ—tidatorio animae habetur Quicunque orationem sequentem devotè dixerit promerebitur 11000 annorum indulgentiaruÌ„ c Ave Domina sancta Maria mater dei regina coeli porta paradisi domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectuÌ„ filium tuum libera me ab omnil us malis ora pro peccatis meis Amen Whosoever being in the state of grace shall devoutly say the seven prayers ensuing with seven Our Fathers and as many Haile Maries afore the image of Piety shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going thorow the Church-yard doe say the prayer following so many yeares of pardons as there have beene bodies buried since it was a Church-yard The prayer for the dead Haile all faithfull soules whose bodies here and every where doe rest in the dust The Lord Iesus who hath reedemed you and with his most precious blood vouchsafe to deliver you from paines and to place you in the company of his holy Angels and there being mindfull of us meekely to pray that we may both be joyned unto you and crowned with you in the heavens Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Saviours side c. Whosoever devoutly shall say this prayer shall have 3000. dayes pardons of criminall sinnes and 20000. dayes of veniall offences granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatory of the soule Whosoever devoutly will say the prayer following shall merit thereby 11000. yeares of pardons Haile Lady Saint Mary mother of God Queene of heaven the Gate of Paradise the Lady of the world the Light eternall the Emperesse of hell c. Pray unto thy beloved Sonne Iesus Christ for me and deliver me from all evils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie the worke of errors a Jer. 10.15 the teachers of lies b Hâ—b 2.18 silver and gold the worke of mens hands c Psal 135.25 vanitie d Esa 41.10 c. they have a mouth and speake not eyes and see not eares and heare not e Psal 135.16 hands and touch not feet and walke not f Psal 115.7 2. He giveth a strait commandement Not to bow downe to them nor worship them g Exod. 20.5 1 Cor. 10.7 14. nor to make them h Exod. 20.5 Deut. 4.15 c. to flie from them i 1 Iohn 5.21 1 Cor. 10.14 yea to destroy both the images themselves k Deut. 7.5 12 2â— â— the Idolaters l Deut. 17.2 3. and the Enticers unto Idolatry m Deut. 13.5 3. He commendeth greatly and praiseth such men as have destroyed images n 2 King 18.3 4. 2 Chr. 14.2 3. and not bowed unto Idols o Deut. 7.25 26. Ier. 5 1. 4. He finally curseth the Images p 1 King 19.18 Dan. 2. the Image-makers q Deut. 27.15 Esa 44. and the Image-servers or worshippers r Deut. 27.26 Psal 97.7 Esa 42.17 Hereunto with us the Protestant Churches every where doe subscribe Å¿ Conf. Helv. 2. cap 3 4. Basil ar 10.6.3 Bohem. c. 3.16 Gal. ar 1. August ar 12. Wittem c. 1.23 Suev ar 22. The adversaries unto this truth The Romish Church most fondly contrary to the word of God doth allow and not onely allow but publikely erect and not onely erect but adore a Dele statuas verserari potius quam statuarios stolidâ—m â—â—t Index expurg p. 31. and not onely adore Images but doth accuâ—se and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worship images and the Images too which is most abominable Of God himselfe even of God the Father and that in the likenesse of an old man with a long white Beard of the Son in the similitude of a man hanging on the Crosse of the holy Ghost in the shape of a Dove of the wholy holy and incomprehensible Trinitie with three Faces in one head b In hoe plerisque Christianis â—â—hnicus philosophus religiosior qui etiaÌ„ Trinitatis quae mente vix coÌ„prehenditur figuras oculis â—ot poris aspectabilis Petri Rami verba in scholis physicis delcantur Index expurg pag. 149. Atque haec absurditas Patrem Filum Sp effigiantium Iacobitis à Nicephoro tributur G. Cassand consul p. 164. Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heads like Trenchers the blessed Virgin with frisled haire and costly garments And of other base things as Agnus deis of wax wafer cakes of flower Crosses of gold
silver stone wood paper copper c c Non inficiamâ—â— haec nos latriae admatione Câ—r sti praeclaressimam crucem â—â—re veneâ—aâ—i Aâ—drad orthodox expl lib. 9 p. 284. 4. Proposition The Romish doctrine concerning Reliques is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word OF all the erroneour opinions among the Papists which are infinite none is more to the illusion of well meaning Christians then their doctrine concerning worshipping b Confes Helv. 1. ar 11. c. 5. Basâ— ar 10. Bohem c. 17. Gal. ar 24. and adoration of the reliques of Saints A doctrine which is so farre from being found as it is forbidden in the holy Scripture a Thou shalt worship the Lord thy God and him onely shalt thou serve Matth 4.20 and a doctrine in the purer times and writers of the Church no where to be found and in all the best Churches at this day utterly condemned Adversaries unto this truth Such notwithstanding is the Satanicall boldnesse of the Antichristian Synagogue of Rome that as they will delude men with the reliques of Saints which are not such so likewise they teach the people which is most offensive and execrable to give divine adoration and honour unto them a Praedâ—catio autem ecclâ—siastica hoc scâ—â—pâ—â—enâ—â—it Sanctorum reâ—iquias ess ex fide venerandas Stap â— antidot evang in Mat 8.21 p. 30 The Catholike affirmeth worshipping of Saints prayer unto them feasts of them adoration of their reliques and images the Protestant denieth all Hils quartron 14. reas p 71. Hence it is that some doe pray unto St. Benet whose Reliques they had stolne O Benedict after God our onely hope leave us not orphanes who art come hither not through our merits but for the salvation of many soules b Viâ—â— Lir. l. 23 cap. 155. Others have published that the bodies of Saints and specially the Reliques of the blessed Martyrs are with all sinc rity to be honoured as the members of Christ c. If any denie this conclusion he is to be thought not a Christian but an Eunomian and Vigilantian c Raâ—â—l 6. c. 10. de Sâ—â—â—ropâ—â— The Councell of Trent also hath decreed that they are to be taken for damned which affirme how worship and honour is not to be given unto the Reliques of Saints d Conc. Trid. sess 25. decr de Invoc c. Of this preposterous devotion they have appointed a certaine and common service for the holy Crosse whereon Christ was hanged e Massa de S. Cruce Offi ium de S. Cruce they have made a feast for the speare and Nailes wherewith Christ was fastned to the Crosse f Beâ—-hâ—ve lib. â— cap. 3. they have canonized for a Saint the chaines which bound S. Peter g â—â—racian dist 3â— Nul â—olat To say nothing of the adoration they gave unto the Haire Milke Smocke of the blessed Virgin unto the Head Haire Thombe Coate of Iohn Baptist unto the breeches of Ioseph the sword and Handkerchiefe of Saint Paul the Keyes of Saint Peter and unto many other things which of modesty I will not mention but doe over-passe 5. Proposition Invocation of Saints is a fond thing not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word THe Christian exercise of Prayer is a duty which may not be either sâ—curely omitted or vainely abused And though many things in prayer be necessarily to be observed yet a speciall point it is that in our Supplications and Prayers we doe call onely upon God For so to doe we are both commanded even by God himselfe a Call upon me in the time of trouble Psal 50.15 After this manner â—â—ay Our Father which are in heaven c. Matth. 6.6 When ye pray 〈◊〉 Our Father 〈◊〉 are in heaâ—â—n Luk. 11 2. and thereunto also allured by manifold as well promises of large blessings b Psal 50.15 Math. 7.11 Luk 11.12 18 7 8. Ioâ—â— 16.23 24. as by the examples of godly men in all ages Patriarks Abraham c Gen. 13.4 Isaac d Gen. 26.25 c. Iacob e Gen. 32.9 Prophets as Daniel f Dan 9.16 c Elias g 1 King 18.36.37 c. Ieremy h Ier. 14.7 c. Centurions i Act. 10.2 Publicans k Luke 18.13 Apostles as Paul l Act. 16 25. and through his Epi tles Peter m Acts 1 24. c. yea of all the Elect of God in this world n Luke 1.87 On the other side to pray unto any creature that is out of this world besides Iesus Christ there is in the Scripture neither Law to command nor promise of blessing nor any example of godly men or women to provoke Finally as all Gods people in the purer and former times have so in these dayes the Protestant Churches utterly condemne the invocating of or praying unto creatures whatsoever o Confe Helv. 1. ar 1. 2. c. 5. 23. Basil ar 10 Bohe c. 2. 17. Gal. ar 14. 24. Belg. ar 20. Au. ar 21. Wit c. 23. Suc. ar 11. 21. The adversaries unto this truth Therfore the Romish doctrine that Saints are to be prayed unto a Test Rhem. pag. 187. Orationem Dominicam fundimus Sanctis Censur a Colon. f. 208. and their daily praying as occasion serveth unto S. Agatha that have sore brests unto S. Benedict that either be or feare to be poisoned unto S. Clare for them that have sore eies S. Damian that be sick for health S. Erasmus for help in the intrals S. Feriol for Geese S. Giles for women that would have children S. Hubberts for dogges S. Iob for them which have the pox S. Katherine for knowledge S. Loys for horses S. Margaret for women in travaile S. Nicholas for little children S. Otilia for the head-ach S. Petronil for the Ague S. Quintin for the cough S. Ruffin for lunacy or madnes S. Sebastian for the plague S. Thomas Becket for sinners S. Valentine for the falling sicknesse S. Winefrid for virginity S.X. or Crosse for all things it is vaine not warrantable by Gods Word but altogether repugnant to the holy Scriptures The vanity and Idolatry of the Popish Invocation further demonstrated from that booke of theirs entituled Horae beatissima virginis c. Oremus Majestatem tuam Domine suppliciter exoramus ut sicut Ecclesiae tuae beatus Andreas Apostolus tuus extitit praedicator rector ita apud te sit pro nobis perpetuus intercessor per Dominum nostrum Iesum Christum Oremus Deus pro cujus Ecclesia gloriosus martyr Pontifex Thomas gladijs impiorum occubuit praesta quaesumus ut omnes qui ejus implorant auxilium piae petitionis ejus salutarem consequantur effectum per Dominum nostrum Versus Ora pro nobis beata Katherina Resp Vt digni efficiamur promissionibus Christi Versus Ora a
pro nobis beate Martyr Sebastiane Resp Vt moreamur pestem epidemiae illae si tranfire promissioneÌ„ Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reatu criminum morbo vexemur dentium Let us pray O Lord we humbly beseech thy Majesty that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church so he may be a perpetuall intercessor for us through Iesus Christ our Lord. Let us pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the ungodly grant we beseech thee that such as call unto him for helpe may obtaine a good effect of his Godly prayer through our Lord. The vers O blessed Katharine pray for us The Ans That we may be made worthy of the promises of Christ The vers O blessed Martyr Sebastian pray for us The Ans That we may deserve to escape the plague without hurt and obtaine the promises of Christ Christ his noble virgin Apollonia pray unto the Lord to remoove whatsoever is hurtfull lest for the guiltinesse of our sinnes we be vexed with the tooth-ach Whosoever saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not dye of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem revocasti praesta supplicibus tuis qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine ab ipsa peste epidemiae ab omni perturbatione per Christum Dominum nostrum Oratio ad tres reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctum Trinitatem rogo vos per Regem regum quem vagientem in cunis videre meruistis compatiamini tribulationum mearum hodie intercedatis pro me ad Dominum cujus desiderio exules facti estis Crux Christi protege me Crux Christi salva me Crux Christi defende me ab omni malo Let us pray O Almighty and everlasting God who by the prayers and merits of the most blessed Confessour Roche didst revoke a certaine generall plague grant unto thy suppliants who for the revocation of the like plague doe trust in thy faithfulnesse by the prayer of that thy glorious Confessour wee may be delivered from the plague and from all adversity through Christ our Lord. A prayer unto the three Kings O King Iasper King Melchior King Balthasar I beseech you by every of your names I beseech you by the holy Trinity I beseech you by the King of Kings whom yee deserved to see even in his swadling clothes that you would take pitie on my troubles this day and make intercession for me unto the Lord for whose desire yee made your selves exiles O Christs crosse protect mee O Christs crosse save mee O Christs crosse defend me from all evill 23. Article Of ministring in the Congregation It is not lawfull for any man to take upon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before hee be lawfully called and sent to execute the same 4 And those we ought to judge lawfully called and sent which be 5 chosen and called to this worke 6 by men who have publike authority given unto them in the congregation to call and send ministers into the Lords vineyard The Propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not bee silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods Word THis truth in the holy Scripture is evident For there we finde how Godly men were both called by God and commanded to preach before they would or durft so doe So was Samuel a 1 Sam. 3.3 4. c 20. Ieremy b Ierem. 1.4 5. Iohn Baptist c Joh. 1.6 Christ Iesus himselfe d Ioh 20.21 who also to preach did send the twelve Apostles e Math. 10.5 and the seventy Disciples f Luke 10.1 2. The wicked and false prophets for preaching afore their time are blamed g Ier. 14.14 23 21 27 14 15 29.8 9. 3. A commandement is given us to pray the Lord of the harvest that hee would send forth labourers into his harvest h Matth. 9.38 4. Lastly wee doe reade that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles i 1 Cor. 1â— 28 and Christ being ascended into heaven gave some to be Apostles some Prophets some Evangelists and some Pastors and Teachers k Eph. 4 1â— And all this is acknowledged by the reformed Churches l Cont. Helv. 2. c. 18. Bohe cap â— Gal. â—1 31. Belg. ar 14. Wittem ar 2â— Suâ—â— ar 13. The errors and adversaries unto this truth And so are we against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be uncircumcised Philistims a Ans to the execut of lust cap. 3. p. 44. sacrilegious ministers b Ib. c. 9. p. 211. Ieroboams priests inordinate c Ib. c. 5. p. 91. and unordered Apostataes d Ib. c. 3. p 41. and next the Barrowists who say how the said Preachers are sent of God in his anger to deceive the people with lies e R. A. confut of Brow p. 113. Who publish how the word is not taught by the Sermons of Ministers but onely by the Revelation of the Spirit so did Muncer the Anabaptist f Sleiden com lib. â— and so doth H.N. g H. N Evang. c. 13. sect 6. and Spir. land c. 48 sect 5. and his Family of Love h Letter to the Br. of Roch. Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penry Greenwood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not privately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R. H i R H. in Psal 122. Who teach that Lay-men may teach to get faith k R. A. conf of Brownism p. 113. and that every particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments
c. and to call the people to repentance so teacheth Barrow l Ba. disco p. 36. 5. Proposition They must not be silent who by office are bound to preach The proofe from Gods Word As publikely to preach before men are sent is a grievous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our Saviour Christ whose words are these Surely I must also preach the Kingdome of God for therefore am I sent a Luke 4.43 2. Peter and Iohn who being charged to speake no more in the name of Iesus said Wee cannot but speake that which we have heard and seene b Acts 4.17 c. 3. Saint Paul For he saith Necessity is laid upon me and woe is me if I preach not the Gospell c 1 Cor. 9.16 17. 4. The Apostles of Christ For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ d Acts 5.42 5. All the Churches of God which be purged from superstition and errors e Conf. Helv. 1. ar 25. 2. c. 8 9. Bohem. c. 9. Gal. ar 15. Aug. ar 7. Wit ar 20. Suev ar 13. Errors and adversaries unto this truth Then as in a glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists a Bullin cont Anabap. c. 12. Which deprave the office of preaching as doe the Libertines saying that preaching is none ordinary meanes to come unto the knowledge of the Word b Wilkins against the Fam. of Love ar 14. p. 66. and especially the Family of Love who tearme the publike preachers in derision Scripture-learned c Theoph. against Wilk Licentious scripture-learned d Pat. of the prof Temp. good thinkingwise e H. N prâ—ph of the Sp. cap. 2. sect 7. Ceremoniall and letter-Doctors f â—am let to the B. of Roc. Teaching-masters g H. N. Spiâ— l. c 25 and further say It is a great presumption that any man out of the learnednesse of the letter taketh upon him to be a Teacher or Preacher Againe It becommeth not any man to busie himselfe about preaching of the Word so and more too the Family Which take upon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly employments that they may not negligence h Idem 1. â—â—b c. 10. sect 15. 16. that they will not or feare of troubles that they dare not preach the Word of God Yet thinke wee not which our Sabbatarians let not to publish that Every Minister necessarily and under paine of damnation is to preach at least once every Sunday i D B doct of the Sabbath 2 book p. 174. and Vnlesse a Minister preach every Sunday he doth not hallow the Sabbath day in the least measure of that which the Lord requireth of us k Ibid. p. 277. 3 Proposition The Sacraments may not be administred in the Congregation but by a lawfull Minister The proofe from Gods Word IN the holy Scriptures we reade that the publike Ministers of the Word are to be Administers of the Sacraments For both our Saviour Christ commanded his Disciples as to preach so to baptize a Matth 28.19 and celebrate the Supper of the Lord b Luke 22 1â— 1 Cor. 11.24 25. and the Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these dayes doe succeed not onely did preach but also baptize c Acts 2 3â— 41 8 12 13 40.41.16.32 33. John 1.25 1 Cor. 1 1â— 16. and minister the Lords Supper d Acts 20.7 1 Cor 10. â—6 And hereunto doe the Churches of God subscribe e Conf. Heb. 2. c. 18 Bohem. c. 9. Gal. ar 2.5 31. Aug. ar 5. Wittem ar 20. Suev ar 13. In saying that none may administer the Sacraments in the Congregation afore he be lawfully called and sent thereunto we thinke not as some doe that the very being of the Sacraments dependeth upon this point viz. whether the Baptizer or giver of the Bread and Wine be a Minister or no. Neither is it the meaning of this article that privately in houses either lawfull Ministers upon just occasion may not or others not of the Ministery upon any occasion in the peace of the Church may administer the Sacraments The aduersaries vnto this truth T. C. 1 rep p. 113. Hereby we declare our selves not to favour the opinion that publikely Some may minister the Sacraments which are not meerely and full Ministers of the Word and Sacraments and so thinke both the Anabaptists among whom their King when it was after Supper tooke bread and reaching it among the Communicants did say Take eate and shew forth the Lords death their Queene also reaching the Cup said Drinke ye and shew forth the Lords death a Sucius com p 237. and the Presbyterians at Geneva where the Elder a Lay-man ministreth the Cup ordinarily at the Communion b Survay of dis c. 15 out of the Geneva lawes Some Ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine c Lear. disc p. 17. but in our Church of England the Doctor encroacheth upon the office of the Pastor For both indifferently doe teach exhort and minister the Sacraments d Fruâ— Ser. on Rom. 12. p. 40 None though a lawfull Minister may administer the Sacraments which either is no Preacher e The administration of the Sacraments ought to be committed to none but such as are preachers of the Word Lear. disc p. 60. It is sacriledge to separate the Word viz. Preaching from the Sacraments Ibid. The preaching of the Word is the life of the Sacraments T. C. 1. rep p. 125. or when he ministreth them doth not preach f The unchangeable lawes of God he saith T.C. that none minister the Sacraments which doe not preach T.C. 1. repl p. 104 sect 3. Where there is no Preacher oâ— the Word there ought to be no minister of the Sacraments Lear disc p. 62. which be the errors of the Disciplinarians or Puritanes Publikely and privately too the Sacraments of Baptisme may be administred by any man yea by women if necessitie doe urge So hold the Papists For saith Iavell g Iavel Psal Ch. par fol. 559. in the time of necessity the minister of Baptisme is every man both male and female A woman be she young or old sacred or wicked Every male that hath his wits and is neither dumbe nor so drunken but that he can utter the words as well Pagan Infidel and heretike the bad as the good the Schismatike as the Catholike may baptize And yet usually in the civill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lay-men but ministers
had afore beene baptized h So in Netherland were children rebaptized when the Duke of Alva there tyrannized Trag. hist of Antwerp The like Rebaptization was used by the Papists at Tholouse Towers and other Cities in France especially an 1561. See the Chr. of France The private Baptisme by private persons was also taught long since by the Marcionites and Pepuzians i D. Aug. ad Qâ—od vult c 27. Epiphan haeres 42. 4. Proposition There is a lawfull ministery in the Church The proofe from Gods Word GOd for the gathering or erecting to himselfe a Church out of mankinde and for the well governing of the same from time to time hath used yea and also doth and to the end of the world will use the ministery of men lawfully called thereunto by men A truth evident in the holy Scripture Iesus said unto his Apostles Goe and teach all Nations baptizing them c. and loe I am with you alway unto the end of the world a Matt. 28.20 Christ gave some to be Apostles and some Prophets and some Evangelists and some Pastors and teachers for the gathering together of the Saints for the worke of the ministery and for the edification of the body of Christ till we all meete together in the unitie of faith and knowledge of the Sonne of God unto a perfect man b Eph. 4.11 12 13. A truth also approoved by the Church c Conf. Helv. 1. ar 15. 2 c. 18. Boh. c. 8.9.14 Gal. ar 25.29 30 31. Bel. ar 30.31 Aug. ar 7. Sax. ar 11. Wittem ar 20. Sue ar 13.15 Adversaries unto this truth Oppugners of this truth are First the Anabaptisticall Swarmers who both tearme all Ecclesiasticall men The Devils ministers and also as very wicked doe utterly condemne the outward ministery of the Word and Sacraments a Althemar conciliat Loc. pugnan lo. 191. And next the Brownists b S.H. on Psal 122. who divulge that in these dayes No Ministers have the calling sending or authoritie pertaining to a Minister and that It will hardly be found in all the world that any Minister is or shall be lawfully called c Bar. diseo p. 104. such also be the Barrowists which say there is no ministery of the Gospel in all Europe 5. Proposition They are lawfull Ministers which be ordained by men lawfully appointed for the calling and sending forth of Ministers The proofe from Gods Word SAint Paul in the beginning of his Epistle unto the Galatians giveth us to observe the divers sending forth of men into the holy ministery whereof Some are sent immediately from God himself So sent was by God the Father both Iesus Christ a Joh. 10.21 and Iohn Baptist b John 1.6 by God the Sonne in his state mortall the twelve Apostles c Matt. 10.15 in his state immortall and glorious Saint Paul d Acts 9.15 This calling is speciall and extraordinary and the men so called were adorned with the gift of miracles commonly as were Iesus Christ and the Apostles but not alwayes for Iohn Baptist wrought none And they were also enjoyned for the most part as the Apostles to preach throughout the world e Matt. 28.20 howbeit our Saviour was limited f Matt. 15.14 Some againe were sent of men as they be who are sent of men not authorized thereunto by the Word of God and that to the disturbance of the peace of the Church sent in the Apostles time were the false apostles in our dayes be the Anabaptists Family Elders and law despising Brownists And some lastly are by men sent so in the Primitive Church by the Apostles were Pastors and Elders ordained g Acts 14.23 1 Tim. 4.14 who by the same authoritie ordained other Pastors and Teachers h 1 Tim. 22.5 Whence it is that the Church as it hath bin so it shall till the end of the world be provided for They who are thus called have power either to worke miracles as the Apostles had or to preach and minister the Sacraments where they will as the Apostles might but they are tyed every man to his charge which they must faithfully attend upon except urgent occasion doe enforce the contrary The calling of these men is tearmed a generall calling and it is the ordinary and in these dayes the lawfull calling allowed by the Word of God So testifie with us the true Churches else-where in the world l Conf. Helv. 1 ar 17. 2. c. 18. Boh. c. 9. Gal. ar 21. Bol. ar 31. Aug. ar 14. Wit ar 21. Suc. ar 13. The adversaries unto this truth This truth hath many waies bin resisted For there be which thinke how in these daies there is no calling but the extraordinary or immediate calling from God and not by men as the Anabaptists Familists and Brownists of whom afore The Papists albeit they allow the assertion yet take they all Ministers to be Wolves Hirelings Lay-men and Intruders who are not sacrificing Priests anointed by some Antichristian Bishop of the Romish synagogue a Concil Trid. sess 7. can 7. Either all or the most part of the Ministers of England saith Howlet b Howl 7. reas be meere Lay-men and no Priests and consequently have no authoritie in these things It is evident c. because they are not ordained by such a Bishop and Priest as the Catholike Church hath put in authoritie 6. Proposition Before Ministers are to be ordained they are to be chosen and called The proofe from Gods Word THough it be in the power of them which have authoritie in the Church to appoint Ministers for Gods people yet may they admit neither whom they will nor as they will themselves But they are both deliberately to chuse and orderly to call such as they have chosen This made the Apostles and Elders in the Primitive Church straightly to charge that suddenly hands should be laid on no man a 1 Tim. 5.22 To make a speciall choice of twaine whereof one was to be elected into the place of Iudas b Acts 1.23 By election to ordain Elders in every Church and by prayer and fasting to commend them to the Lord c Acts 14.23 and by laying on of hands to consecrate them d 1 Tim 4.14 To describe who were to be chosen and called For they are to be Men not Boyes nor Women e 1 Tim. 2.12 Men of good behaviour nor incontinent nor given to wine nor strikers nor covetous f 1 Tim. 3.2 nor proud g 1 Pet. 5.3 nor froward nor irefull h Tit. 17. nor givers of offence i 2 Cor. 6.3 finally men of speciall gifts apt to teach k 1 Tim 3. â— able to exhort l Titus 1.9 wise to divide the Word of God aright m 2 Tim. 2.15 bold to reprove n 1 Tim. 5.20 Titus 1.9 willing to take paines o Matth. 9.38 2 Tim. 4.2 watchfull to oversee p Acts 20.28 patient
Sacraments ordained of Christ he badges or tokens of our profession which be Christians The proofe from Gods Word THe Sacraments are badges or tokens both of Christians and of Christianity Of Christians For by them are visibly discerned the faithfull from Pagans and Christians from the Iewes Turks and all prophane Atheists Of Christianity For as Circumcision in the old Law was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart a Deut. 18.16 39 6. Jer. 4.4 Acts 7.51 â—â—â—m 12.28 Phil. 3.3 Col. â— 11 so Baptisme telleth us that being once dead unto sinne wee are to live unto righteousnesse that all we that have been baptized unto Iesus Christ have been baptized unto his death c. and must walke in newnesse of life c b Rom 5.3 c. for wee have put on Christ c Gal. 3.26 by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwayes bee fresh in memory and that it should be celebrated not with the old Leaven neither in the Leaven of maliciousnesse but with the unleavened bread of sincerity and truth d 1 Cor 5.8 so the participation of one Loafe and of one Cup in the Lord his Supper doth commend unto our consideration a sweet concord a brotherly unanimity and a constant continuance in the true worship of God without favouring of Idolatry in any respect e 1 Cor 107. This doe the godly in any their Churches and throughout the world both teach and testifie f Confes Hel. 1 c. 29. 2. ar 20. Aug. ar 13. Sâ—x ar 12. The adversaries unto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their armes foreheads c. to be knowne for Christians a Magdeburg ec hist Con. 12 c. 3. which contemne the Sacraments as of none account So doe the Anabaptists b Dulling con Anab l 2. c. 4. Althamar concil Lo. pag. lo. 191. There be saith D. Saravia which hold how the Sacraments were to bee administred onely at the first planting of the Church by the Apostles and Evangelists but doe not appertaine unto us in these dayes c D. Saravia def tra de divers min grad cap. 14. It was also one of Matthew Hamants heresies that the Sacraments are not necessary in the Church of God d Holinsh chr fol. 1299. Which think the Sacraments are but onely civill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particularly the Messalians e Theodor. lib. c. 9. c. 11. and Family of Love who thinke that for obedience sake to Magistrates the Sacraments are to be received f Patterne of the pref Tem. but are to none effect to the perfect ones in the Family g Râ—msels confess 2. Proposition The Sacraments be certaine sure witnesses and effectuall signes of Grace and God his good will towards us The proofe from Gods Word INfinitely doth God declare his unspeakeable and incomprehensible good will to man-ward yet in these dayes by none outward things more notably and effectually than by the Sacraments For Of Baptisme saith Christ He that beleeveth and is baptized shall be saved a Mark 16.16 and Peter Amend your lives and be baptized every one c. for the remission of sins b Acts 2.38 and Paul Husbands love your wives even as Christ loved the Church and gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word c c Eph. 5.25 And of the Lords Supper saith our Saviour Christ touching the Bread This is my body which is given d Luke 22.19 and broken for you e 1 Cor. 11.24 and of the Cup This is my blood of the New Testament that is shed for many for the remission of sinnes f Mark 26.28 Luke 22.20 This truth doe the purer Churches of these dayes every where acknowledge g Confes Helv. 1. ar 20. 22. 2 c. 19 20 21. Bohe. c 11. 12 13. Gal ar 34 38. Belgr â— 33. 35. August ar 9. 13. Witt. ar 10 19. Suev ar 16. 18. The adversaries unto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the new Law do conferre grace ex opere operato a Concil Trid sess 7 can 8. The Sacraments of the Old and New Testament in this do differ for that the Sacraments of the Old Testament did onely shadow forth salvation but the Sacraments of the new did conferre and work salvation b Concil Floâ— and doe justifie not onely signifie God his good will toward us by reason of the worke done which is the outward Sacraments c Bonavent lib. 4. 〈◊〉 1 〈◊〉 5. Gab. Biel. l. 4. diâ—t 1 p. 3. 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods Word BE baptized every one of you in the Name of Iesus Christ for the remission of your sinnes and yee shall receive the gift of the holy Ghost saith S. Peter a Acts 2.38 Christ gave himselfe for the Church that hee might sanctifie it and cleanse it by the washing of water through the Word b Eph. 5.25 26. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul c 1 Cor. 10.19 The same is affirmed by the reformed Churches d Conf. Helv 1. ar 21. 2. c. 10. 20 21. ar 6. Bohem. c. 17. 12. Gal. ar 34. Belg. ar 33 34. Aug. ar 13. Saxon. ar 13. Suc. c. 17. Howbeit this faith is not necessarily tyed unto the visible signes and Sacraments For Without the Sacraments many have lived and dyed who pleased God and are no doubt saved either in respect of their owne faith as we are to thinke of all the godly both men who were borne and dyed afore the institution of Circumcision in the wildernesse and in the time of grace c. yet by some extremitie could not receive the Seale of the covenant and women who afore and under the Law for many yeares were partakers for no Sacrament and never of one Sacrament or that they be heires of the promise Some have faith for they receive any of the Sacraments So had Abraham e Rom. 49. â—0 the Iewes unto whom Peter preached f Acts 2 41. the Samaritanes g Acts 8.12 the Church h Acts 8.37 Cornelius the Centurion and have the godly of discretion wheresoever not yet baptized i Acts 10.42 Some neither afore nor at the instant nor yet
afterward though daily they receive the Sacraments will have faith such are like unto Iudas k Ioh 12.26 Ananias and Sapphira l Acts 5. Simon Magus m Acts 1 13. the old Israelites n 1 Cor 10 5. and the wicked Corinthians o 1 Cor. 11 37. In some the Sacraments doe effectually work in processe of time by the helpe of Gods Word read or preached which engendreth faith p Rom. 10 1â— such is the estate principally of Infants elected unto life and salvation and increasing in yeares The adversaries unto this truth Therefore doe they erre which teach or hold that They never goe to heaven which die without the Seales of the covenant so thinke the Papists of infants which dye unbaptized a Iavel Phil. Contract 4. de relicit Chr c. 3 Tigner instituâ— Theol. c. 16. sect 4 c. Spec peregr quaeâ—t doc 1. c. 3 q. 5. They are damned though they receive the Sacraments that will not receive them after the received and appointed manner of the Church of Rome b Concil Trid. sess 7. c. 13. There is no way of salvation but by faith c Lear disc hereby excluding infinite soules from the kingdome of heaven which depart from this world before they doe beleeve None beleeve but such as are baptized say the Papists d Test Rhem. an Gal. 5.27 as heare the Word of God preached say the Puritanes e Lear. ds c. p. 3. The Sacraments give grace ex opere operato f Test Rhem. an mar p. 357. and bring faith ex opere operato g Ibid. an mar p. 391. The Sacrament of Baptisme is the cause of the salvation of Infants h Ibid an 1. Pet. â— 21 4 Proposition Christ hath ordained but two Sacraments in his Gospel The proofe from Gods Word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which being true then have there bin and still are by so many above either two or seven Sacraments as there be and have beene above two or seven things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a covenant of God his favour to man-ward confirmed by some outward signe or Seale instituted by himselfe which also hath been sometimes speciall either to some men and that extraordinarily by things naturall sometimes as the tree of Life was to Adam a Gâ—n 2.3 and the Rainbow to Noah b Gen. 9.9 13. and sometimes by things supernaturall as the smoaking furnace was to Abraham c Gen. 15.17 18. the Fleece of wooll to Gedeon d Iudg 6.37 and the Diall to Ezeckiah e 2 King 20 7.11 Isa 38.8 or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church Militant and ordinary as in the time of the Gospel And then a Sacrament is defined to be a ceremony ordained immediately by Christ himselfe who by some earthly and outward element doth promise everlasting favour and felicitie to such as with true faith and repentance doe receive the same And such Sacraments in the New Testament we finde only to be Baptisme f Matth. 18.19 Mark 16.16 â— Ioh. 3.5 Acts 2.38 and the Lords Supper g Luke 22.19 Joh. 6.53 1 Cor. 11.24 This is the judgement also of the Churches Protestant h Conf. Helv. 1. ar 20. 2. c. 19 Basil ar 5. sect 2. Gal. ar 35. Belg ar 33. Saxon ar 12. Suev ar 16. Errors and adversaries unto this truth In a contrary opinion are divers and namely The Iewes and Turks for they deny all the Sacraments of the Church as we doe hold them The Eutychites who say that prayer onely and not the Sacraments are to be used a Theodoret. The Schwenkfeldians who contemne not onely the word preached but the Sacraments also as superfluous depending wholly upon revelations The Banisterians who thinke there will be a time and that in this world when we shall need no Sacraments b Vnfold of untruths The Papists who publish That wee leave out no lesse then sixe of the seven Sacraments c How let reas 7. How there be seven Sacraments of the New Testament d Catech. Canis Vaux That he is accursed that shall say there be either more or fewer then seven Sacraments or that any of them is not verily and properly a sacrament or that they be not all seven instituted of Christ himselfe e Test Rhem. an Jam 4.24 Concil Trid. sess cap. 1. That there are seven Sacraments whereof two are voluntary and at the discretion of men to be taken or not as Matrimony and holy Orders and five are necessary and must be taken and of these five three to wit Baptisme Confirmation and Orders are but once to be taken because they imprint an indelible Character in the soule of the receivers and foure be reiterable and may often be received as the Sacrament Eucharisticall Matrimony Penance and extreme Vnction because at their first ministration they leave in the soule no indelible Character f Stella Cleticorum 5. Proposition Confirmation is no Sacrament Touching Confirmation the sentence and judgement of the true Church is that rightly used as it was in the Primitive Chured it is no Sacrament but a part of Christian discipline profitable for the whole Church of God For the ancient Confirmation was nothing else then an examination of such as in their infancie had received the Sacrament of Baptisme and were then being of good discretion able to yeeld an account of their beliefe and to testifie with their own mouthes what their Sureties in their names had promised at their Baptisme which confession being made and a promise of perseverance in the Faith by them given the Bishop by sound doctrine gave advice and godly exhortations confirmed them in that good profession and laying his hands upon them prayed for the encrease of Gods gifts and graces in their minds The Popish confirmation all Churches of God with us utterly doe dislike as no Sacrament at all instituted by Christ a Conf. Saxon. ar 16. Wittem c. 11. See the Prop. immediately precedent Errors and adversaries of this truth Contrariwise the Synagogue of Rome teacheth that Confirmation is a Sacrament whereby the grace that was given in Baptisme is confirmed and made strong by the seven gifts of of the holy Ghost Of which their Confirmation they give us foure things principally to observe viz. 1. The substance or matter which is holy Chrisme confect as they say and made of Oyle olive and Balme consecrated by a Bishop See Canis catech chap. 4 2. The forme and manner of ministring the same consisting of the words of the Bishop which are I signe thee with the signe of the Crosse and confirme thee with the Chrisme of salvation in the name of
Church that enquiry be made of evill ministers and that they hee accused by those that have knowledge of their offences and finally being found guilty by just judgement be deposed The Propositions 1. The effect of the Word and Sacraments is not hindred by the badnesse of ministers 2. Evill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the Word and the Sacraments is not hindred by the badnesse of ministers The proofe from Gods Word OF the ministers ecclesiasticall the Church is to conceive neither too sinisterly as though their unworthinesse could make the Word and Sacraments the lesse effectuall to such as worthily do heare and receive them nor on the other side too highly as if the dignity of their calling were cause good enough that what they doe or say ex opere operato take happy effects These things from the Scriptures are manifest which teach us that wicked ministers even the Scribes and Pharises fitting in Moses chaire a Matth. 23.1 and preaching Christ though through envie strife and contention b Phil. 1.15 are to be heard and many administer the Sacraments as did the ordinary Priests among the Iewes whereof very many both afore and after that our Saviour came into the world were most wicked men and the best are but the Ministers of God c 1 Cor. 4.1 and Gods labourers d 1 Cor. 3.9 Also the purer Churches beare witnesse hereunto e Confes Helv. 1. ar 15. 20 22. Hel. 2. 1. 18 21 Bohe. c. 11. 12. Gal. ar 3. 35. Aug ar 8. Sax ar 1â— 13. Wit ar 31. Suc. ar 13 Neither is he whosoever that planteth any thing neither he that watereth but God that giveth the encrease saith Saint Paul f 1 Cor. 3.7 And a signe of a good spirit is it to regard not so much who speaketh a ministreth or what is uttered and offered from God Errors and adversaries unto this truth The due consideration of the premises will both settle us the more firmely in the truth and make us the more carefully to abhorre all adversaries thereof as in old time were the Donatists and the Petilians who taught that the Sacraments are holy when they be administred by holy men but not else a D August in Psa 100. 32. Idem contra Pâ—til l. 1. c 4. also the Apostolikes or Henricians who had a fancie that he was no Bishop which was a wicked man b Magdeburg eccles hist Câ—nt â—2 cap. 5. fol â—44 Among the Fathers also Cyprian and Origen were not found in this point For Cyprian published that no minister could rightly baptize who was not himselfe endued with the holy Ghost c D. Cyprian epist lib. 1. lib. ad Mag. ep 6. he further delivered that whosoever doe communicate with a wicked minister doe sinne d Ibid. ep 4. Origen held that in vaine did any minister either bind or lose who was himselfe bound with the chaines of sinne and wickednesse e D Orig in Math. â—1 act 1. Such adversaries in our time be the Anabaptists the Family of Love the disciplinarians usually termed Puritans the Sabbatarians the Brownists and Papists For f Wilk against the l a ar 14. p. 66. The Anabaptists will not have the people to use the ministery of evill ministers and thinke the service of wicked Ministers unprofitable and not effectuall affirming that no man who is himselfe faulty can preach the truth to others The Family of Love doe say that no man can minister the upright service or ceremonies of Christ but the regenerate g H. N. evang c. 23. 6. 2. also that wicked men cannot teach the truth h Fam 1. epist to M. Rogers The disciplinarian Puritanes do bring all ministers which cannot preach and their services into detestation For their doctrine is that Where there is no Preacher there ought to be no minister of the Sacraments i Lear. disc p. 62. None must minister the Sacraments which doe not preach k T. C. 1. c. p. 104. The Sacrament is not a Sacrament if it be not joyned to the Word of God preached l Ber. de Loquercas of the Church c. 10. It is a sacriledge to separate the ministration of the word preached from the Sacraments m Lear. disc p. 60. Of these mens opinions be the Sabbatarians among us For their doctrine is to the common people that unlesse they leave their unpreaching ministers every Sabbath day and goe to some place where the Word is preached they do prophane the Sabbath and subject themselves unto the curse of God n D. B. doc of the Sab. 2. booke p. 173. So the Brownists No man is to communicate say they where there is a blind or dumbe ministery o R. H. on Psal 122. The Papists doe crosse this truth but after another sort For Pope Hildebrand decreed and commanded that no man should heare Masse from the mouth of a Priest which hath a wife p B. Iewel on Ag. 1. ser The Rhemists doe publish how The Sermons of heretikes and so tearme they all Protestant ministers must not be heard q Test Rhem. annot tit 3. 10. r Ibid. an Mar. 3.13 though they preach the truth Their prayers and sacraments are not acceptable to God but are the howling of wolves 2. Proposition Evill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church The wicked and evill ministers must not alwaies be endured in the Church of God For they are the evill and unprofitable servants a Math. 25.26 the eyes which doe offend b Math. 18.9 the unsavoury salt c Math. 5.13 which are carefully to be seene unto and if admonitions will not serve deposed yet orderly and by the discipline of the Church For that God which appointed a government for the civill state hath also given authority unto his Church to punish offenders according to the quality of their transgressions And so may we reade in the Word of God Let the Church say our Saviour d Math. 18.17 Let such a one by the power of our Lord Iesus Christ be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of our Lord Iesus saith Saint Paul e So the neighbour Churches f Helv. 2. c. 18. Bohe. 2. c. 18. ar 11. Suev ar 35. Adversaries unto this truth Then deceived and out of the way are the Brownists and Barrowists which are of minde that Private persons in themselves have authority to depose unmeet ministers and to punish malefactors a R.H. in Psal 121. p. 117. Every particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments c. to call men unto repentance c b Bar. disco p. 56. to reproove the faults of the Church and
to forsake that Church which will not reforme her faults upon any private admonition c Giff. repl unto Bar. and Gr. in the end For want of the due execution of discipline against persons offending and malefactors d Browne tract of the life and meane Bred. detect p. 121. both women may leave their husbands as some have done and husbands their wives and goe where it is in force See more in Art 33. Prop. 1. 27. Article Of Baptisme 1 Baptisme is not only a signe of profession and marke of difference whereby Christian men are discerned from other that be not Christened but 2 it is also a signe of regeneration or new birth whereby as by an instrument they that receive Baptisme rightly are grafted into the Church the promises of the forgivenesse of sinne and of our adoption to the Sonnes of God by the holy Ghost are visibly signed and sealed Faith is confirmed and grace encreased by vertue of prayer unto God 3 The Baptisme of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ The Propositions 1. Baptisme is a signe of Profession and marke of difference whereby Christians are discerned from other men that be no Christians 2. Baptisme is a signe or seale of the Regeneration or new birth of Christians 3. Infants and young children by the Word of God are to be baptized 1. Proposition Baptisme is a signe of Profession and marke of difference whereby Christians are discerned from other men that be no Christians The proofe from Gods Word HOw the Sacraments are tokens and therefore that Baptisme is a signe of the true Church which be Christians it is apparant from Gods Word in the fift proposition of the nineteenth Article afore going and the same doe the Churches of God acknowledge a Conf. Helv 1 ar 20 2. c. 19.20 Bâ—l◠〈…〉 2. Gal. â—â— â—â— Belg. â—r â—4 〈…〉 13. 〈◊〉 ar 12. Errors and adversaries unto this truth This declareth us to be sound Christians and Not Nazarens who were with the Iews circumcised and baptized with Christians and so as Hierome writeth of them were neither Iewes nor Christians a D. Heron. in epist ad Aug. 〈◊〉 haeres Not Manicheans which baptize not any b D. August Not false Christians c 1 Cor. 15. or Marcionites d Tertul. coâ—â—â—â— Mar. lib. 4. which did baptize the living for the dead Which Marcionites also denied Baptisme unto all married persons and baptized none but persons single virgins widdowes and women divorced from their husbands e Tertul. Ibid. Not Origenists who maintaine a Baptisme by fire as also that after the resurrection of our bodies we shall have need of Baptisme f Origen in Luk. hom 14. Not of Matthew Hamants opinion that Norfolke Heretike which stood in it to the death that Baptisme is not necessary in the Church g Holinsh chr fol. 1299. Not Anabaptists which number Baptisme among things indifferent and so to be used or refused at our discretion h Bullin contra Anabap. lib. 2. cap. 1. Not Familists which say there is no true Baptisme but onely among themselves i H N. 1. exhor cap. 7. Not Papists who both baptize Bels and Babels as afore hath bin shewed art 25. prop. 10. and also make the vowe and profession of the Monachall or life of a Monk as good a token of Christians as Baptisme k T. Aquinas 1.21 de ingre â—elig p. 119. 2. Proposition Baptisme is a signe or seale of the Regeneration or new birth of Christians The proofe from Gods Word BAptisme of S. Paul is called the washing of the new Birth a Tit. 3.5 of others the Sacrament of the new Birth to signifie how they which rightly as all doe not receive the same b See afore ar 25. p. 11. are ingrafted into the Body of Christ c 1 Cor. 12.13 as by a seale be assured from God that their sinnes be pardoned and forgiven d Acts. 2.38 and themselves adopted for the children of God e Tit. 3.5 confirmed in the faith f Mark 19.16 and doe increase in grace by vertue of prayer unto God g Act. 2.14 42. And this is the constant doctrine of all Churches Protestant and reformed h Conf. Helv. ar 21. 2 c. 20 Boh. c. 12. Gal. ar 35. Belg. ar 34. Aug. ar 9. Saxon. ar 23. Wittem c. 10. Suev c. 19. The errors and adversaries unto this truth But no part of the true Church thinketh as many old heretikes viz. that The baptized of the Orthodoxall ministers are to be rebaptized as said the Novatians a Cyp. ad Joh. Originall sinne is not pardoned in infants as said the Pelagians because they have no such sinne in them at all b D. August de pec mer. lib. c. 20. Onely sinnes past and not sinnes future or not yet committed are by Baptisme cleansed as the Messalians held c Theod. dimider c. de Bapt. Being once baptized we can no more be tempted as thought the Iovinians which was the error also of the Pelagians d Mag. cc. hist Cen. 4 c. 5. fol. 381. The Baptisme of water is now ceased and the Baptisme of voluntary bloud by whipping is come in place thereof without which none can be saved as the Flagelliferans published e Gerson tra contra â—lageâ— We also condemne the opinion Of the Russeis that there is such a necessity of Baptisme as that all that dye without the same Russie commonweale c. 24. p. 98 b. are damnedf. Also of the Banisterians which say that the water at Baptisme is not holy in respect that it is applyed to an holy use and that the ordinary and common washings among the Turks and Iewes is the same to them that Baptisme is to us g Banist errors printed by T. Man Likewise of the Family of Love which conceive basely of this Sacrament calling it in derision Elementish water and of no better validitie or vertue then common water h N.N. evang c. 16. sect 5.6 Also the Anabaptists who ascribe no more unto Baptisme then unto any other thing civilly discerning one man from another and say that the Sacraments of the New Testament are no instruments to raise or confirme faith i Althemar concil lo. pugnan lo. 131. And lastly of the Papists who maintaine that Baptisme serveth to the putting away of originall sinne onely k â— Tho. de â—â—c Altari Baptisme bringeth grace even ex opere operato l Test Rhem. an Gal. 3.27 3. Proposition Infants and young children by the Word of God are to be baptized The proofe from Gods Word ALthough by expresse tearmes we be not commanded to baptize young children yet we beleeve they are to be baptized and that for these among other reasons 1. The grace of God is universall and pertaineth unto all Therefore the signe or Seale of
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive the same worthily by faith a partaking of the body and blood of Christ 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive the same worthily by Faith a partaking of the body and blood of Christ The proofe from Gods Word THE Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ For This is my blood of the New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
This Cup is the New Testament in my blood which is shed for you saith our Saviour b Luke 22.19 20. And to such as receive the same worthily c 1 Cor. 11.24 1 Cor. 11.28 c. and by Faith d 2 Cor. 13.5 Joh. 6.35 it is the partaking of the body and blood of Christ e 1 Cor. 10.16 17. This is a truth openly both maintained and testified by the neighbour Churches f Conf. Helv. 1. ar 22. 2. c. 21. Basil ar 6. Bohem. c. 13. Gal. ar 37. Bel. ar 35. August couch the Masse ar 1. â— Saxon. art 13 Wittem c. 19. Suc c. 19. Errors and adversaries unto this truth Diversly hath this proposition beene oppugned For Some either denying or not acknowledging the benefit of so heavenly a Sacrament doe say how It is to be received onely for obedience sake to the Princes commandement but is of none effect to the perfect ones An opinion of the Families a Leon. Ram. Conf. 1580. It doth neither good nor hurt to the receivers The Messalians error b Theodoret. eccl s hist It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists c What can the Protestant Churches afford you c. the communion O poysoned Cup better it were for you to eate so much Rats-bane then that polluted bread and to drink so much Dragons gall or Vipers blood then that sacrilegious wine Garnish of the soule c. printed at Antwerp an 1569. by Joach Tro. It is no signe assuring us that all our sinnes through Christ are pardoned For onely veniall and mortall sinnes are thereby remitted d Catech. Trid. and we must alwaies doubt of the forgivenesse of our sinnes e Conc. Trid. ses 6. cap. 9. say the Papists Others doe teach that It can profit such as have no faith as Babes and Infants in which errors bee the Russians f Al Guag de relig Moscovit p. 168. yea the dead bodies of men g Conc. Carthag 3. can 6. It can benefit such as receive it not at all if on their behalfe it be administred as persons absent upon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papists defend 3. Proposition The Bread and Wine in the Lords Supper be not changed into another substance The proofe from Gods Word TRansubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord wee doe utterly denie and the reasons moving us thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drink henceforth of this fruit of the Vine saith our Saviour Christ a Math 26.29 Marke 14.25 Which fruit had it really bin either the Blood or by way of concomitance the very Body and Blood of Iesus Christ then our Lord had eaten himselfe which is not onely blasphemous to be spoken but also impossible to bee done and directly against the Word of God where commandement is often given that the blood with flesh not of beast much lesse of man must not be eaten b Gen. 9 4. Lev. 17.14 The heaven must containe Iesus Christ untill the time that all things be restored saith S. Peter c Acts 3.21 If Christ therefore corporally according to his humanity be in heaven then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cup not the reall blood of Christ you shew the Lords death till he come saith Saint Paul d 1 Cor. 11.20 Therefore he is not come which he must be being under the formes of Bread and Wine Transubstantiation besides overthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods Word comming unto the Element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatry For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes hence the adoration of the bread even as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus-Christi-day The right consideration hereof hath mooved all the Churches reformed to shew their detestation hereof both by their Sermons and writings e Conf. Helv. 1 ar 22. 2. c. 21 Basil art Witten b.c. 19. The adversaries unto this truth Abominable therefore be the Popish errors viz. that In the Eucharist there is not the substance of Bread and Wine but onely the meere accidents and qualities a Conc. Trid. seâ—s 3. c. 3. Substantially and really the Body and Blood together with the soule and Divinitie of our Lord Iesus Christ and therefore whole Christ is contained in the Sacramentall Eucharisticall b Test Rhem. annot Matth 26.6 Vnder each kinde and under every part of each kinde severally whole Christ is comprized c Conc. Trid. ses 2.3 Vaux Catech. c. 4. After the consecration in the wonderfull Sacrament of the Eucharist the Body and Blood of our Lord Iesus Christ is and that not onely in the use while it is taken but afore also and after in the Hoste or consecrated pieces reserved or remaining after the Communion d Conc. Trid. ses 3. 4. In the holy Sacraments Christ the onely begotten Son of God is to be adored with the worship of Latria e Conc. Trid. sess c. 5. Marcus also that detestable heretike held that the wine of the Lords Supper was converted into bloud f Epiphan haeres 〈◊〉 4. Proposition The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort The proofe from Gods Word THe regenerate have in them a double life one carnall the other spirituall The life carnall and temporary they brought with them into this world The spirituall was given unto them afterward in their second birth through the Word a 1 Pet. 1.29 The life carnall and corporall is common to all men b Iohn 6.51 good and bad and is maintained and preserved by earthly corruptible Bread common also to all and every man The life spirituall is peculiar onely to Gods elect and is cherished by the Bread of life which came downe from heaven which is Iesus Christ who nourisheth and sustaineth the spirituall life of Christians being received of them by Faith c Iohn 6.35 Which spirituall Bread that he might the better represent he hath instituted earthly and visible Bread and Wine for a Sacrament of his Body and Bloud Whereby he doth testifie that as verily as we receive the Bread with the hands chew the same with the teeth and tongue to the nourishing of this life temporall even so by faith which is in place of hands and mouth to the soule we verily receive the true Body and
the true bloud of Christ our onely Saviour to the cherishing of the spirituall life in our soules And herein there is a goodly consent with the most of the reformed Churches and us d Confes Helv. 1. ar 22 2. c. 22. Basil ar 6. Bohem. c. 13. Gal. ar 36. Bâ—lg ar 35. The aduersaries vnto this truth Iointly wee withstand the adversaries thereof whosoever as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries a Aliqâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus sed in câ—ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru vino substantium equidem relinquendo sed corporale Christi corpus ita coaduniendo ut substantia substantiam vel localiter vel definitivè vel repletivè vel omnibus istis modis simul contineat quod ipsum prefecto nil est iliud quam Transubstantiationis quoddam quasi involuer c. Jezler de diutur helli Euchar. p. 8. which thinke the body of Christ is so present in the Supper as his said Body with Bread and Wine by one and the same mouth at one and the same time of all and every communicant is eaten corporally and received into the belly The Metusiastes and Papists which beleeve the substance of Bread and Wine is so changed into the substance of Christ his Body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and Wine b After Consecration there is neither bread nor wine left in this Sacrament saith Vaux in his Catech. By the vertue of the words of Consecration the substance of bread is turned changed into the very Body of Christ and the substance of wine is turned into the Bloud of Christ the holy Ghost working by a divine power So that Christ is wholly under the forme of Bread and in every part of the Host being broken Christ is wholly Also under the form of wine every part therâ—f being seperated Christ is wholly Canis catech c. 4. Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos Lutherani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem plumorum errorum matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezler de dintur belli Euchar. p. 31. b. The Symbelists Figurists and Significatists who are of opinion that the faithfull at the Lords Supper doe receive nothing by naked and bare signes 5. Proposition To reserve carry about lift up or worship the Sacraments of the Lords Supper is contrary to the ordinance of Christ The proofe from Gods Word The true and lawfull use of this Sacrament hath been afore set downe And therefore it may suffice us to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten a Math. 26.20 Marke 14.22 Luke 22.19 1 Cor. 10.16 11 2. the cup should only be given and drunken b Math. 26.27 Marke 14.23 Luke 22.17 1 Cor. 11.25 and all this is done in remembrance of Christ c Luke 22.19 1 Cor. 11.24 25 And so also testifie the Churches reformed d Confes Helv. 2. c. 21. Basil ar 6. Bohem. c. 13. Aug. de Missa ar 1. Sax. ar 14. Wittemb c 19 The adversaries unto this truth But contrary to the institution of Christ the Papists abuse this holy Sacrament For They reserve the same and not onely so but take it to be a Catholike a pious and necessary custome so to reserve it a Concil Trid. ses 3. c. 6. and besides they thinke every piece and particle of the Sacrament so reserved is the very bloud of Christ b Ibid. can 4. Sermons fol. 196. b. They carry it about both unto sick folks Hence saith the Festivallc. As often as any man seeth that body at Masse or born about to the sick he shall kneele downe devoutly and say his Pater-noster or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes For whensoever the Pope goeth any journey the sacramentall bread is carried before him on an ambling Iennet as the Persian Kings have before them carried their Orsmada or holy fire d See cerem Pontif. lib. 1. When the Pope goeth from one people to another he sendeth before him yea and sometime a day or two dayes journey his sacrament upon a horse carrying at his neck a little Bell accompanied with the scum and baggage of the Romane Court. Thither goe the dishes and spits old shoes caldrons and kettles and all the sculletie of the Court whores and jesters Thus the Sacrament arriveth with this honourable traine to the place whither the Pope is to come it there awaiteth his comming And when the master is knowne to approach neere the people it goeth forth to receive him So Cyp. Valera a Spaniard in his treat of the Pope and his auct p. 17. In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine and Spaine those English men as meeting the Sacrament in the streets will neither doe reverence thereunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloudy Inquisition e Act. of the peace c. an 1604. ar 2. in the end touching a Moderation c. They worship it and for the same have ordained a certaine set and solemne feast called Corpus-Christi-day on which the sacrament is borne about lifted up and most idolatrously adored f Trid. sess 3. c. 3. 29. Article Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper The wicked and such as be voide of the lively faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drink the signe or Sacrament of so great a thing The Proposition The wicked and such as be void of a lively faith doe not eate the Body nor drink the Bloud of Iesus Christ in the use of the Lords Supper The proofe from Gods Word SAint Paul doth shew how the Supper of the Lord is received of some worthily which doe examine and judge themselves a 1 Cor. 11.28 and discerne the Lords Body b Ibid. 29. as also doe abstaine from the table of divels How these doe participate of the body and bloud of Christ c 1 Cor. 10.31 it hath already bin shewed in the last mentioned article prop. 4. Againe of others the same is worthily received d 1 Cor. 11 38.39 that is to say which doe not examine themselves nor judge e Ibid. 38.31 neither discerne the Lords Body f Ibid. 26. and doe communicate at the Table of the Lord and at the Table of devils g 1 Cor. 10.21 These may receive the Sacrament but not the true body of Christ The reasons be for that
They lacke the wedding garment h Math. 22.11 12. which is faith and the righteousnesse of Christ They are no members of the true Church the head whereof is Iesus Christ i Ephes 4.15 c. They have no promise of heavenly refreshing because they are without a lively faith k Iohn 6.25 Therefore they procure unto themselves most heavie punishments l 1 Cor. 11.27 as diseases death guiltinesse of the body and bloud of Christ and therewith damnation Of this judgement be other Churches Christian and reformed besides m Conf. Helv. in the declar of the Lords Supper Helv. 2 c. 21. Basil ar 6. Bohem c 13. Gal. ar 37. Belg. ar 37. Errors and adversaries unto this truth The adversaries of this doctrine are The Vbiquitaries both Lutheran and Popish they seeing the very body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly a Stur An. ip 4. par 1. p. 58. these affirming that all Communicants bad and good doe eate the very and naturall body of Christ Iesus b Test Rhem. annot 1. Cor. 11.27 they saying that the true and reall body of Christ In With Vnder the Bread and Wine may be eaten chewed and digested even of Turks which never were of the Church c So reporteth Sturmius in his Antipap p. 4. par 2. p. 106. and these maintaining that under the form of bread the same true and reall body of Christ may be devoured of Dogs Hogs Cats and Rats d Alex. Hales par 4. q. 44. D. Thom. par 5. q. 8. ar 3. 30. Article Of both kinds The Cup of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men The Proposition The people must be partakers not onely of the bread but also of the wine when they approach unto the Lords Table The proofe from Gods Word OVR Lord and Saviour Christ hath so instituted his Supper as he will have not onely the Bread but also the Cup to be delivered unto all Communicants So finde wee in the Word of God namely That the Bread must be given to All and eaten of All a Math. 26.26 Marke 14.22 Luke 22.19 1 Cor. 10.16.11.25 The Cup is to bee given to All and to bee drunken of All b Math. 26.17 Marke 22.27 1 Cor. 10.16.11.25 Hereunto subscribe the Church c Conf Helv 1. ar 22. 2. c. 21 Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. Aug. de Massa art 1 2. Saxon. 15 Wittemb c. 19. Suc. c. 18. The adversaries unto this truth Though it be a mans covenant yet when it is confirmed no man doth abrogate or addeth any thing thereunto a Gal. 3.15 What impudencie then yea what impiety doe they shew which alter this Ordinance of God Some by adding thereto So added was unto the Bread Cheese by the Artotarites b Epiphan bloud by the Cataphrygians c Philastrius the seed of man by the Manichies d August de haeres unto the Wine warme water by the Muscovites e I. Faber de relig Mosco Some by taking there from so the Encratites f Epiphan the Tatians g Theodoret. the Severians h Epiphan use no wine at all the Manichies do minister onely the bread i Leo. ser 4. quadrages the Papists though they use both kinds yet they alwaies denie the Cup unto the people and unto Priests also when they say not Masse k Concil Trid. ses 5. c. 1. ses 21. cap. 1 2 3. affirming that The people participating of the Cup thereby perceive no fruit of spirituall comfort but receive to themselves damnation l Censura Colon pag. 289. It is not by Gods but mans law that Lay persons communicate either in both kinds or in one m Ibid. p. 283. Notwithstanding that Christ instituted the Sacrament to be received under both kinds and the Primitive Church accordingly did so administer the same Hoc tamen non obstante yet this notwithstanding it is to be taken of the Laitie but under one kinde n Conâ— Constan sess 13. Some by confounding the elements So the Moscovites doe mingle Bread and Wine together o Surius Comment an 1501. pag. 31. and the Papists make a mixture of Wine and Water maintaining that Water must be mixt with Wine at the Consecration of the Blood p Catec Trid. and then that mixture of Water with Wine without sinne cannot be omitted q Ibid. Some by changing the Elements So the Aquarians and the Hydroparastites for Wine administred and gave Water unto the people r Theodoret. 31. Article Of the one Oblation of Christ finished upon the Crosse The offering of Christ once made 1 is that perfect redemption propitiation and satisfaction for all the sins of the whole world both originall and actuall and there is none other satisfaction for sinne but that alone Wherefore 2 the sacrifices of Masses in the which it was commonly said that the Priests did offer Christ for the quick and the dead to have remission of paine and guilt were blasphemous fables and dangerous deceits The Propositions 1. The blood of Iesus Christ once shed for mankinde upon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world 2. Sacrifices of the Masse are most blasphemous Fables and dangerous deceits 1. Proposition The blood of Iesus Christ once shed for mankinde upon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world The proofe from Gods Word OF the benefits redounding unto mankinde by Christ his offering up of himselfe upon the Crosse we have in sundry places afore a See art 1. pr. 4. 22. pr. 1 2. 20. pr. 2. spoken and by the Word of God prooved him to be the perfect Redemption b Acts 20.28 Rom. 5.6 c. Gal. 3.13 1 Cor. 6.28 1 Pet. 1.18 19 Propitiation c Acts 10 43. Rom. 3.25 Heb 9.12 c. 1 John 2.2 1 John 4.10 and satisfaction for all the sinnes of the whole world both originall and actuall d John 1.29 1 Pet. 3.18 1 John 1.7 Hereunto the Churches of God beare witnesse e Conf. Helv. 1 ar 11. 2. cap. 11. 15. Basil ar 4. Bohem. c. 6. Gal. art 13. 16 17. Belg ar 20. 22. Aug. ar 34. Saxon. artic 3. Wittemb c. 2. 5. Suc. c. 2 3. The errors and adversaries unto this truth Hereby it is evident to the eyes of all godly persons that accursed be the errors of them which doe affirme that From the beginning of the world untill the 15. yeare of the Emperour Tiberius none at all were saved The error of Manes the heretike a Epiphan Mans body is not capable of happinesse but the foule only and yet
such as have authoritie in the Church a Matth. 18.17 1 Cor. 5.4 5. 2 Cor. 3.13 14 2 Tim. 3.6 2. Who are to excommunicate even two sorts of men whereof the one pervert the sound doctrine of the truth b 1 Tim. 1.20 as did Hymeneus and Alexander the other be defiled with notorious wickednesse as that incestuous person at Corinth was c 1 Cor 5.1 The manner of proceeding in excommunication namely first by gentle admonition and that once or twice given d Tit. 3.10 Matth 13.15 with the spirit of meekenesse e Gal 6.1 even as a brother f 2 Thes 3 15. if the fault be not notoriously knowne and next by open reprehension g 1 Tim. 5.20 afterward by the publike sentence of the Church to put him from the company of the faithfull h 1 Cor 5.13 to deliver him unto Satan i Ibid. and to denounce him a Heathen and a Publican k Math. 18.16 if none admonitions will serue and the crime and persons be very offensive A man so cut off from the Congregation and excommunicated is of every godly professor to be auoyded l Rom 16 17. and not to be eaten withall m 1 Cor. 5 11. not to be companied withall n Ibid 8. nor to bee receiued into house o 2 Ioh. 10. This censure is had in great reverence and estimation among the faithfull seruants of God p Conf. Helv. 1 ar 19 2. c. 18 Bohem. c. 9.14 Gal. art 19.33 Belg artic 30. Saxon art 11.17 Aug. de abuse ar 7. Wittemb art 3 1. Suc. art 13. Errors and adversaries unto this truth 1. Adversaries unto this doctrine be they Who utterly condemne all censures Ecclesiasticall and so Excommunication saying how the wicked are not excommunicable so did the Paulicians a Pan. Diaco Heretikes holding other points of religion foundly for their priuate and singular opinions are to be excommunicate so the Pelagians b Prosper de ingratis Christians cleauing unto the foundation which is Christ are not by excommunication to be thrust out of the Church for any other errors or misdemeanors whatsoever Of which opinion be sundry Diuines of good regard c Wolf Mus cram p. 63. Iezler lib. de diutur lib. Euchâ—r â— 73 b. 2. Which allow the censure of excommunication so it be done Not as with vs it is by Commissaries Chancelers d Sold. of Bar. or Bishops e Assert polit an 1004. Bishops are to be obeyed neither when they cite nor when they excommunicate saith the Marpt Thes 46.82.83 but in every Parish f Demon. of dis c. 12. and that either By the whole Congregation g Hunt of the Fox E. 1. or by the Eldership and the whole Church h T.C. 1. rep p. 146. or by every Minister i Ans to M. Car. let p. 30. yea every member k Bar. disc p. 20. of the Church or finally if not by yet not without the consent of his Pastor who is to be excommunicate l Perit of the 100. 3. Which rightly vse not but abuse the censure of excommunication drawing the same forth Against what they list even against dead bodies dumbe Fishes Flyes and Vermine when they have annoyed them For this the Papists are famous or infamous rather The dead bodies of Wicliefe Bucer P. Fagius were excommunicated after they were dead and buried m Act. Mo. The Bishop of Canaglion Anno D. 1593. very Catholikely accused the mute Fishes n Mar. Gallo lib. 6. p. 502. S. Bernard denounced the sentence of excommunication against Flyes o Pet. de Natal in vita Ber. And against whom they please so the Apostolikes excommunicated all that were married onely for that they were married p Epiphan Diotrephes thrust the Brethren out of the Church q 3 Iohn 10. The Brownists excommunicate whole Cities and Churches the Papists excommunicate even Kings and Emperours Qveene Elizabeth of blessed memory was excommunicate by three Popes Pius Quintus Gregory the 13. and Sixtus Quintus The Puritanes mislike and find great fault that excommunication is not exercised against Kings and Princes r An. to M. Car. let p. 30. Barrow saith Å¿ T.C. rep 2. part that a Prince contemning the censures of the Church is to be disfcanchized out of the Church and delivered ouer vnto Satan Baâ— disc p. 14. Also for what things they list euen for May-games and Robin-hoods matters as sometimes it was denounced in Scotland by the new Presbytery Sâ—r of disci c. 25 p. 148. and for all crimes which by Gods Law deserue death and for all things that to Gods people be scandalous yea not onely for all matters criminall but also for the very suspition of auarice pride c Knox. order of Exâ—om in Scot. A. 2. 4. Lastly which fauour the right and true excommunication but exercise it not being bound thereunto 2. Proposition An excommunicate person truely repenting is to be receiued into the Church The proofe from Gods Word SVndry be the reasons and ends why excommunication is vsed as That a wicked liuer to the reproach of the Gospell be not suffered among the godly and Christian professors of true religion That many good men bee not evill spoken of for a few bâ—d That good and vertuous persons may not be infected through the continuall or much familiarity of the wicked For as Saint Paul saith a little leaven leaveneth the whole lumpe a 1 Cor. 5.6 And that he which hath falne through shame of the world may at the length learne to blaspheme no more b 1 Tim. 1.20 through repentance be saved c 1 Cor. 5.5 Among all other causes therefore of excommunication one is and not the least that the person excommunicate may not be condemned vtterly but returne unto the Lord by repentance and so be received againe into the visible Church as S. Paul willed the incestuous man should be d 1 Coâ— 27 â— The adversaries unto this truth Contrariwise the Montanists a D. Hiero. 2d Marc. l. 2. and the Nouatianâ— b D. Cyprian l. 4. epist 2. are of opinion that so many as after Baptisme doe fall into sinne be vtterly damned of God and therefore be not to find fauour at the Churches hands 34. Article Of the Traditions of the Church 1 It is not necessary that Traditions and Ceremonies be in all places one or vtterly like for at all times they haue bin diuers and changed according to the diuersity of countries times and mens manners so that nothing be ordained against Gods Word 2. Whosoeuer through his priuate iudgement willingly and purposely doth openly breake the Traditions and Ceremonies of the Church 3 which be not repugnant to the Word of God and be ordained and approued by common authority ought to bee rebuked openly that other may feare to doe the like as hee that offendeth
g Soiter de Vinda de bello Pa. l. 2 For my part I cannot but magnifie the goodnesse of God for all good meanes to bring us unto Faith and so unto salvation but especially for the written labours of holy and learned men whose doings in all ages not onely have beene approved but also used and read many of them in the most sacred assemblies So In the Primitive Church was publikely read the Epistle to the Laodiceans in the Church of the Colossians h D. Chrys Muscul in ad Col. 4. the Epistle of Clemens unto the Corinthians i Eus l 4. c. 23. Hermes his Pastor k Idem l. 3. c. 3. and the Homilies of the Fathers l T.C. 2. rep p. 110. In the reformed Church in Flanders m D. Sutclif an to the Petit c. 1. p. 23. and France n Editae suâ—t igitur â—aÌ„ pridâ—m Gallicae istae conciones Calvini in Iobum c. Nâ— que id vero temeâ—e factum fuisse res ipsa mox ostendit maximo cum remotissimâ—rum etiam Gallicaâ—um Ecclâ—siarum fructu quibus usque adeo privatim publice placuerunt ut pluâ—mis in locis quibus quotidiani Pastores decrant pastorum Cice fuerint B. â— 2. praef Câ—nâ—â—onum l. Calâ—n Iobum read are Mr. Calvins Sermons upon Iob and in the Italian French Dutch and Scottish Churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation o Smâ—ton contra Hamilton p. 106. The errors and adversaries unto this truth Deceived then and out of the way of truth are they which of preaching by the mouth conceive either too basely or too highly too basely as do the Anabaptists Family of Love they affirming there ought to be no preaching at all a Wilkins against the Fa of Love p. 7â— and that Preachers are not sent of God neither do preach Gods word but the dead letter of the Scripture these b Bullin conâ— An. bap with the said Anabaptists terming them letter-Doctors c H. N lamen Roâ—plaint preaching the letter and imagination of their owne knowledge but not the Word of the living God d Idem 1. exhor 16.18 Too highly as doe the Puritanes of all sorts For say they except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction e T.C. 1. rep p. 17.3 Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing upon estage and worse too f 1 Admon to the Parliam Without preaching of the Word viz. by the lively voyce of a Minister and without the booke the Sabbath cannot be hallowed either of a Minister or people in the least measure which the Lord requireth of us g D.B. Sab. do 2. B. p. 277. Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire h Sleidan coml 10. Of the latter be the Brownists Disciplinarians and Sabbacarians The Brownists doe say that no Apocrypha must bee brought into the Christian assemblies i Gifford against the Br. 15. so the Disciplinarians Ministers ought not to reade openly in the congregation any writings but onely the Canonicall Scriprures k Fruct ser on Rom. 12 p. 60. they complaine that humane writings are brought into the Church l Def. of the god Min. p. 116. they cry out Remooue Homilies m 1. Admon 1â— Parliam and they supplicate vnto King Iames that the Canonicall Scriptures onely may bee read in the Church n The Petit of the thousand And so but much more bitterly and erroneously the Sabbatarians wee damne our selues say they if wee goe not from those Ministers and Churches where the Scriptures and Homilies onely bee read and seeke not vnto the Prophets when and so often as we have them not at home o D. B. Sab. doc 2. booke p. 173. 36. Article Of Consecration of Bishops and Ministers The looke of Consecration 1 of Archbishops and Bishops and ordering of Priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authority of Parliament doth containe all things necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or ungodly And therefore 2 whosoever are consecrated or ordered according to the rites of that booke since the second yeere of the aforesaid King Edward unto this time or hereafter shall be consecrated or ordered according to the same rites wee Decree all such to be rightly and orderly and lawfully consecrated and ordered The Proposition 1. It is agreeable to the Word of God and practice of the Primitive Church that there should bee Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers 2. Whosoever be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreeable to the Word of God and practice of the Primitive Church that there should be Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers The proofe from Gods Word ALbeit the termes and titles of Archbishops we find not yet the superiority which they enjoy and authority which the Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall Ministers is grounded upon the Word of God For we find that In the Apostles dayes how themselves both were in dignity above the Evangelists and the seventy Disciples and for authority both in and over the Church as twelve Patriarkes saith Beza a Bez in Acta Apost 1.2 and also established an Ecclesiasticall Hierarchy Hence came it that Bishop was of Ierusalem Iames b D Christ in Act. hom 3. Of Antioch Peter c D. Hier. in Gal. of the Asian Churches Iohn d â—us of Alexandria Marke e D. Hier ad Eugr. of Ephesus f D. Hier. in 2. Tim. 5. yea and all Asia g Theo. arg in ep sâ— ad Tit. Timothy of all Creete Titush of Philippos Epaphroditus i Theo. in epi. ad Phil. of Corinth and Achaia Apollos of Athens Dionysius of France Crescens k Eus lib. 2. of Britaine Aristobulus l Doroth. in Apost synop In the purer times succeeding the Apostles so approved was the administration of the Church affaires by these kinde of men as
given to every King or Queene in their owne Dominion by the Word of God For They are for titles gracious Lords a Luke 22.25 Princes b Rom. 13.3 the Ministers of God c Ibid. 4. the Nurses of the Church d Isa 49.23 Gods e Psal 32.1 For authority the chiefe f 1 Pet. 2.13 Which moveth St. Paul to exhort that supplications be made for all men but first for Kings as the chiefe g 1 Tim 3.1 Againe Every soule is commanded to be subject to the higher power c h Rom. 13.1 Finally the examples are manifold and pregnant shewing the principality of Kings over all persons and causes For Aaron the high Priest called Moses the chiefe Prince his Lord i Exod. 32.21 so did Abimelech tearme Saul his Lord k 1 Sam. 22.12 K. Iehosaphat as chiefe in Iudah appointed Iudges Levites and Priests l 2 Chr. 19.5 c. 8. K. Ezechias also as chiefe sent unto all Israel and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeover m 2 Chr. 30.1 also hee appointed the course of Priests and Levites by their turnes n 2 Chr. 31.2 and commanded all the Priests to offer sacrifice c. and they obeyed him o Ibid. c. 29.21.22 and enjoyned all the congregation to bring offerings and they brought them p 31. Confess Helv. 1. ar 16. c. 2 30. Basil ar 7. Bohem. c. 16. Bel. ar 36. Aug. ar 16. 17. Sax. ar 23. Suc. pecorer Which we doe unto ours the very same doe the Churches of God ascribe unto Christian Magistrates in their principalities Errors and adversaries unto this truth Which being true then false is it which the Papists deliver viz. that The Kings excellency of power is in respect of the Nobility and Lay-magistrates under him and not of Popes Bishops or Priests as they have cure of soules a Test Rhem. Annot. 1 Pet. 2.13 Kings and Princes be they never so great must be subject unto some Bishop Priest or Prelate b Ibid. an Heb. 13.7 The whole Clergie ought to bee free from paying Tribute c Ibid. an Mat. 17.26 Sacerdotes etiam Principibus jure divino subditi deleatur say the expurgators Priests are not by Gods Law subject unto Princes d Index expurg p. 26. No man is to be subject unto his temporall Prince and superiour in matters of Religion or regiment of his soule but in such things onely as concerne the publike peace and policie e Test Rhem. an Rom. 13.1 False also is it which the Puritanes doe hold namely that Princes must be servants unto the Church be subject unto the Church submit their scepters unto the Church and throw downe their Crownes before the Church f T. C. râ—p p. 144. Magistrates as well as other men must submit themselves and bee obedient to the just and lawfull authority of the Church g â—â— dis p. 185. that is of the Presbitery h That which our Saviour calleth Presbytâ—rian and to doth Luke â—â—a disc p. 89. Quis tandem reges principes who can exempt even Kings and Princes from this Non humana sed divina Dominatione not humane but divine Domination meaning of the Presbytery saith Beza i B za de pres p. 124. which Presbytery they would have to be in every Parish k There ought to be in every Church a Consistory of seigniory of elders or governours â—â—ar disc p. 84 Every Congregation ought to have Elders and an Eldership-Demon of dis c. 12. p. 55. cap. 14. pag. 69. In stead of Chancellors Aâ—chdeacons Officials Commissaries Proctors Summoners Churchwardens and such like you Parliament men have to plant in every Congregation a lawfull and godly Seigniory 1. Admor to the Parliam I would that every little Parish should have seven such Elders at the least and every meane Church 13. and every great Church 13. Hunt of the Foxe c. Ec. 2.2 Quotquot ecclesiae Christi as many as be members of Christ and of the Church they must subject themselves to the Consistorian discipline Non hic excipitur Episcopus aut Imperator Neither Bishop or Emperour is excepted here Nulla hic acceptio aut exceptio est personarum Here is no acception or exception of persons l Sâ—ecaâ— de dis p. eccles p. 456. 3. Proposition His highnesse may not execute the Ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions unto all estates both Ecclesiasticall and Temporall The proofe from Gods Word KIng Ezechiah said unto the Priests and Levites of his time My sonnes be not deceived For the Lord hath chosen you to stand before him and to serve him and to be his Ministers and to burne incense a 2 Chr. 29.11 So doe we say The Lord hath appointed a company and calling of men to teach the people to expound the Scriptures to celebrate the Sacraments to handle the Keyes of the celestiall Kingdome insomuch as hee whosoever that shall presume to doe these things not called thereunto and that lawfully b See afore ar though he be a King or Prince he may feare that punishment which fell upon Vzzah c 2 Chr. 26.19 Notwithstanding all Kings Queenes and Princes in their places may yea and must as occasion serveth with K. Salomon build an house for the Lord d 2 Chr. 2.1 and set the courses of Priests to their office e 2 Chr. 8.14 with K. Ezechiah breake the Images cut downe the Groves take away the high places f 2 Chr. 31.1 appoint the courses of the Priests and Levites and enjoyne all the people to minister sustenance unto the Priests g Thus did Ezechiah throughout all Iudah and did well and uprightly and truely before the Lord his God 2 Chr. 31.20 with K. Iosiah put downe and burne the horses of the Sunne h 2 Kin 23.11 breake downe the houses of the Sodomites i Ibid. 7. purge Iudah and Ierusalem from the high places Groves carved and molten Images k 2 Chr. 3.34 appoint the Priests to their charges l Ibid. 3.5.2 and compell all that are found in Israel to serve the Lord their God m Ib. c. 33.34 and with the King of Niniveh proclaime a fast and command every man to turn from his evill way c n Jonas 3.7 Of the same judgement be other Churches o Confe Helv. 1. ar 26. 2. c. 30. Basil ar 7. Boh. c 16. Gal. ar 39. Belg. ar 35. Sax. ar 23. Wittem c. 35. The errors and adversaries unto this truth Much therefore out of the way are and offend greatly doe first the Papists who publish that The care of Religion pertaineth not unto Kings Religionis curam semper pertinnisse adreges dole say the expurgators blot it out a Index expur p. 145. Queenes may not have
3. and 6. by King Richard the 2. by King Henry the 4. 6. and 8. by Queene Elizabeth and by our most Noble King Iames. His pride and intolerable supremacie over all Christian people is renounced and condemned as well by the mouthes as writings of all the purer Churches i Conf Helv. 1 ar 18 2. c. 17 18. Bohe. c. 8.9 Belg. ar 28.32 Wittem ar 31. August de Abus ar 7. and that deservedly The Errors and adversaries unto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abel for governing the Arke Noah for Patriarch-ship Abraham for order Melchisedech for dignity Aaron for authority Moses for justice Samuel for zeale Elias for humility David for power Peter for his unction Christ a Majoran clyd milit Ec lib. 3 c. 35. the generall Pastor the common Father of all Christians the high Pastor of Gods universall Church the Prince of Gods people b Ans to the execu of lust for title God even the Lord God the Pope c Panorm de transl praef c. Q anto for power God For By him Kings raigne d Cerc l. 1. c. 2. hee may iudge all men but must of none bee iudged e Distin 40. c. 5. Papa hee can doe what him list as well as God except sinne f Extravag de cranst Episâ— cap. Quanto His jurisdiction is universall even over the whole world g Test Rhem. annot marg p. 2â—0 Him upon paine of eternall damnation all Christians are to obey h Bor if 8 cau de major obed in Extravag And by his Soveraigne authority both all Papists in England were discharged from their obedience and subjection unto Queene Elizabeth and the same Queene disabled to governe her owne people and dominions i Bristow motive 40. 6. Proposition By the lawes of this Realme Christian men for hainous and grievous offences may be put to death The proofe from Gods Word AS the natures of men be divers and some sinnes in some countries more abound then in others so are the punishments to bee imposed upon malefactors according to the quantity and quality of their offences and any Countrey and Kingdome may punish offenders even with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword a Math. 25.52 Governours bee sent of the King for the punishment of evill doers b 1 Pet. 2.14 A wise King scattereth the wicked and causeth the wheele to turne over them c Prov. 20.26 The Magistrate beareth not the sword for nought and is the Minister of God to take vengeance on them that doe evill d Rom. 13.4 Which punishments testifie to the world that God is just which will have some sinnes more severely punished then others and the Magistrates to cut off dangerous and ungodly members God is mercifull and hath care both of his servants and of humane society God is all wise and holy in that hee will have it knowne who are just who wicked who holy and who prophane by cherishing and preserving of the one and by punishing and rooting out of the other Our godly and Christian brethren in other Countries approve this doctrine e Confes Helv. 1. ar 24 26. 2. c. 30. Basi c. 7. Bohe. c 16. Gal. ar 39. Belg. ar 36. August ar 16. Sax ar 23. The adversaries unto this truth The adversaries of this doctrine be divers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatists a D. August in Iohan 11. and such in our dayes be the Anabaptists b Confe Helv. 2. c. 30. And some doe thinke that howsoever for their offences against the second Table malefactors may bee put to death yet for hereticall and erroneous opinions in points of Religion none are so to suffer Of this minde are the Familists For They hold that no man should be put to death for his opinions c Display lib. They blame Mr. Granmer and Ridley for burning Ioane of Kent for an heretike d Ibid. It is not Christian-like that one man should persecute another for any cause touching conscience e Fam. 2. letter unto M. Ro. Is not that punishment sufficient say they which God hath ordained but that one Christian must vexe torment belye and persecute another f Ibid. 7. Proposition It is lawfull for Christian men at the commandement of the Magistrates to weare weapons and serve in warres The proofe from Gods Word There is saith K. Salomon a time of warre and a time of peace a Eccles 2.8 and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authority placed for the defence of quiet and harmelesse subiects as also to remove the violence of oppressors and enemies whatsoever they be For these causes have they Horses prepared for the battell b Prov 2.31 Tribute paide them as well for Christians c Rom. 13.6 7. as others and subiects to serve them in their warres of what nature soever Cornelius being a Christian d Acts 10. was not forbidden to play the Centurion or bidden to forsake his profession e Luke 3.14 nor the souldiers that came unto Iohns baptisme willed to leave the warres but to offer no violence unto any man This truth is granted by the Church f Confes Helv. 2. â— 30 Bohe. c. 16. Sâ—x ar 23 The aduersaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludovicus Vives a Arma Christianum virum tractare nâ—sâ—â—o â—n â—â—s sit Lud. Vâ—ves Instuut suâ—m Chr. â— 1. Others denie it altogether as untrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre b D. Aug. contra Manich. l. 22. c. 74 Lactartius thought it altogether unlawful for a good man or a Christian either to goe to warre or to bring any man to a violent death though by law he were adiudged to dye c Lactan. de vero cultuâ—e 20 In these dayes the Anabaptists thinke it to be a thing most execrable for Christians to take weapons to goe to warre d Confes Helv. 2. c 30. The Family of Love also doe so condemne all warres as the time was when they would not beare or weare a weapon e Display H. 5.5 b. and they write first of themselves how all their nature is Love and peace f H.N. spi lan c. 37. sect 2. and that they are people peaceable g Ibid prae sect 3â— but all other men in the world besides they doe wage warre kill and destroy for which ends they have divers sorts of Swords Halberds Speares Bowes and Arrowes Guns Pellets and Gunpowder Armour Harnesse and Goâ—gets h Ibid. cap. 4.
〈◊〉 9. none of which the Familists doe use or allow of 38. Article Of Christian mens goods which are not common The riches and goods of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists do falsely boast Notwithstanding 2 every man ought of such things as he possesseth liberally to give almes to the poore according to his ability The Propositions 1. The riches and goods of Christians as touching the right title and possession of the same are not common 2. Every man is to give liberall almes to the poore of that which he possesseth according to his ability 1. Proposition The riches and goods of Christians as touching the title and possession of the same are not common The proofe from Gods Word AGainst community of goods and riches be all those places which are infinite of the holy Scripture that either condemne the unlawful getting keeping or desiring of riches which by Covetousnesse a If any one that is called a brother be a fornicator or covetous c. with such one eate not Covetousnesse let it not be once named among you as it becommeth Saints Eph. 5.3 Theevery b Let none of you suffer as a Theefe c. 1 Pet. 4.15 Extortion With a brother that is an extortioner eate not 1 Cor. 5.11 Neither theeves nor covetous persons nor Extortioners shall inherite the Kingdome of God 1 Cor. 6.10 and the like wicked meanes many doe attaine or doe commend liberality d It is a blessed thing to give rather then to receive Acts 10.35 yea and that thing ye do unto all the Brethren throughout all Macedonia 1 Thes 4.10 If a brother or a sister be naked and destitute of daily food c. notwithstanding ye give them not these things which are needfull to the body what helpeth it Iames 2.15 16. Frugality e If there be any that provideth not for his owne namely for them of his houshold he denieth the faith and is worse then an Infidell 1 Tim. 5.8 free and friendly lending f From him that would borrow of thee turne not away Matth. 5.42 And lend looking for nothing again Luke 6.35 honest labour g Let him that stole steale no more but rather let him labour c. that hee may have to give unto him that needeth Eph. 4.28 Wee warned you that if there were any which would not work that he should not eate 2 Thes 3.8 and lawfull vocations to live and thrive by h Ye know that these hands have ministred unto my necessities and to them that were with me Acts 20.34 We laboured day and night because we should not be chargeable unto any of you 1 Thes 2.9 wee tooke not bread of any man for nought 1 Thes 3.8 All which doe shew that Christians are to have goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches i Confess Helv. 3. c. 29. Gal. ar 40. Belg. ar 36. Aug. ar 16. Wittemb c. 21. The adversaries unto this truth Of another mind were the Esseis a Heyden des urbis Hierosolym l. 3. c. 3. the Manichies b D. Aug. de mor. eccles Cat. lib. 1. the Pelagians c Magdeb. eccles hist Gen. ◠fol. 586. the Apostolikes d D. Humfr. de Romanae curiae praxi p 39. exl Epiphan and Fratricellians e W. Tho. desc of Italy p. 59. and are the Anabaptists f Sleidan com lib. 6. and Family of Love g Display H. 3 b. Among the Familists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednesse or privatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any private use to himselfe from the restward but what is there is free and is also left free in his upright forme h H. N. Spir. laud. c. 35. sect 34. 1. Proposition Every man is to give liberall Almes to the poore of that which he possesseth according to his ability The proofe from Gods Word VNto liberality towards the poore according to our ability we are in the holy Scriptures provoked 1. By the commandements from God by his servants the Prophets a Deut. 15.11 Prov. 5.15 16. Eccles 11.1 2. by his Sonne our Saviour b Matth. 5.42 c. 6.2 3 c. Luk. 9.30 c. and by his Apostles c Rom. 12.13 1 Cor. 1.62 2. By sweet promises of ample blessings d Eccles 11.1 The liberall person shall have plenty and he that watereth shall also have raine Prov. 11.24 Hee that stoppeth his eare at the crying of the poore he shall cry and not be heard Prov. 1.13 3. By threatnings of punishments to the covetous and stony-hearted He that giveth unto the poore shall not lack but he that hideth his eyes shall have many curses Prov. 28.27 4. By the examples of the best men viz. the Apostles and Primitive Church f Acts 11.19 20. Rom. 15.15 1 Cor. 8.1 2 3 c. 2. Cor. 6.2 c. So the Churches g Conf. Helv. 2 c. 2. 3. 28 29. Sax. ar 21. Wittemb c. 18. The adversaries unto this truth Of strange minds therefore and impious are First the Anabaptists which would have no man either to give or receive For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receive or wealthy to minister any almes a Bale myst of Iniq. p 53. Secondly the hypocriticall sectaries who are bountifull only to those which side with them Such were first the Publicans in our Saviour his dayes b Mar. ◠46.47 and after them the Manichies who would minister neither bread nor water unto any hungry and pyning begger unlesse he weare a Manichean c Homini mendico esurienti nisi Manichaeus sit panem aut aquam nō porrigunt Manic D Aug. de Mor. Manc l. 2. And such are the Family of Love who say they are not bound to give almes but to their owne sect and if they doe they give the same to the devill d Dispi H. 7. b. 39. Article Of a Christian mans oath As we confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that 2 Christian Religion doth not prohibit but that a man may sweare when the Magistrate requireth in a cause of faith and charity so it be done according to the Prophets teaching in justice judgement and truth The Propositions 1. We may not sweare vainely and rashly 2. A lawfull oath may be given and taken according to the Word of God in justice judgement and truth 1. Proposition Wee may not sweare vainely and rashly The proofe from Gods Word THE better to avoid vaine and rash oathes and swearing it is good to have in remembrance
that which is said by our Saviour Christ and his Apostle Iames. Our Saviour saith Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole nor by Ierusalem for it is the Citie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay a Math. 5.34 So the Apostle Saint Iames Before all things my brethren saith he sweare not either by the heaven or by the earth or by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation b Iames 5.12 All Churches doe and some in their publike writings condemne vaine rash and idle oathes c Conf. Helv. 2. c. 5. Basil ar 11 Adversaries unto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the covetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and usuall oaches Next the Basilidians a Philast Helchisaites b Euseb ex Oâ— v. d. l. 8. c. 38. Priscillianites c Bulli. conâ—â— Anathâ—p l. 2. cap 4. and Family of Love d Ramscis con who for ease and to avoide trouble and persecuâ—ion dread not to sweare and forsweare themselves Thirdly the Papists whose common guise is to sweare either by Saints or Idols or by God and creatures together e Pet. de Soto Math. conf p. 40. a. Fourthly the Puritanes who use to sweare though not by God c. yet as wickedly using horrible imprecations as I renounce God God damne me or as Hackets manner was God confound me f Conspir fer pretend refer p 5. Lastly the Banisterians who deeme it Hypocrisie for one Christian to reprove another for common and rash swearing which are but Trifles in their opinions g Vnfold of Banist errors 2. Proposition A lawfull Oath may be given and taken according to the Word of God in justice judgement and truth The proofe from Gods Word THe truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there be both Commandements that we must and may and formes prescribed how we shall sweare For the first Thou shalt feare the Lord thy God and serve him And shalt sweare by his name saith Moses Again thou shalt sweare a Deut. 9.13 22.11 The Lord liveth and thou shalt cleave unto him and shalt sweare by his Name b Ibid. 10 20. And touching the other sweare may we not either by Baal c Ierem. 12.16 or by strange gods d Iosh 27.7 or by the Lord and by Melchom that is by Idols e Zeph. 1.7 or by any creatures f Matth 5.34 But our Oathes must bee made in the name of the Lord g Deut. 6.13 as The Lord liveth h Ier. 12. â—6 and all is to be done in truth judgement and righteousnesse i Ier. 4 2. and when the magistrate calleth us thereunto k Exod. 22.8 1 King 8.31 All Churches joyne with us in this assertion and some testifie the same in their publike writings l Confes Helv. 2. ar 16. 1.2.30 Gal. ar 40. Basil ar 11. sect 1. Aug. ar 16. The Errors and adversaries unto this truth Many be the adversaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseies who deeme all swearing as bad as forswearing a â—ard of sâ—â—â—ons 2 part and doe the Anabaptists which will not sweare albeit thereby both the glory of God may be much promoted and the Church of Christ or Common weale furthered b Confâ— Basil ar 11 sect 1 2. Others condemne some kinde of Oathes and will not sweare though urged by the magistrate but when themselves think good So the Papists no man say they ought to take an Oath to accuse a Catholike a Papist for his religion c Test Rhem. an Act. 23.12 and such as by Oathes accuse Catholikes that is Papist are damned d Ibid. So the Puritanes oftentimes either will take none oath at all when it is ministred unto them by authority if it may turn to the molestation of their Brethren e Hook of eccles pol. praef or if they sweare finding their testimony will be hurtfull to their cause they will not deliver their â—â—nds after they be sworne f D. Suâ—cliffe ans to Iob Throk p. 46. b. 3. Others having taken the Oath do foulely abuse the same as the knights of the post like the Turkish Seiti and Chargi g Pol. of the Turk emp. c. 24. p. 74. who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuites who in swearing which is little better then forswearing do viti scientia that is cunning and equivocations h Quod lib p. 34. 68 Garnets arraign as also doe they who conscionably and religiously keepe not their faith such are the forenamed Papists For they say an Oath taken for the furtherance of false religion as they take the profession of all Protestants to be i Test Rhem. an Act. 20 12. bindeth not k Iuramentâ—m propter falsam religionem prestatum non obligat Bap. Fricklâ—r de jure magist p. 11. Againe Faith â—s not to be kept with Heretikes l Conc. Constan Which assertion little differeth from the opinion of some Puritanes who teach that promise or Faith is not to be kept when as perhaps by the not erecting of Presbyteries in every Parish Gods honour and preaching of his Word is hindred m Geneva an Matth. 2.12 One of them hath delivered that if the Prince do hinder the building of the Church the people may by force of armes resist him Ans to the Abstract p. 94. Subjects be discharged from their Oath of Alleageance and may gather forces against their liege Soveraigne if hee enterprize any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonists in a certaine conventicle of theirs at Paris n Mercur. Gal. lobelg l. 2. p. 89. And that Magistrates by their subjects may be brought under to obedience of Lawes was a conclusion of certaine Scottish Ministers in a private Conventicle of Edinburgh o Bucchan rerum Sotic l. 17 p. 202. Seditiosi non sunt qui resistant principibus politicum aut ecclesiasticum statum perturbantibus Nam qui resistit Principi seditiosus non est sed seditionem tollit saith a Frenchman p Euseb Philadelph dial 2. p. 57. yea saith an Englishman whose works by T.C. are highly approved and commended Hunc tollant vel pacificè vel cum bello qui ea protestate donati sunt ut regni Ephori vel omnium ordinum conventus publicus q Dud. Fen. S. Theo. l. 5. c. 13 Subjects may not respect their Oathes made unto such Princes which trouble the state of the Church or Common-weale Finally whatsoever Princes be good or bad if they be women say some oathes or alleageance then are not to be kept Their words be these First aswell the States of the kingdome as the common people They ought to remoove from honour and authority that monster in nature so call I woman in the habit of man yea a woman against nature raigning above man Secondly if any presume to defend that impiety they ought not to feare first to pronounce and then after to execute against them that is to say against women governours the sentence of death If any man be afraid to violate the oath of obedience which they have made to such monsters let them be most assuredly perswaded that as the beginning of their oathes proceeding from ignorance was sinne so is the obstinate purpose to keepe the same nothing but plaine rebellion against God r Against the regim of women 2. blas p. 53. b. Lastly of all whereas every Minister of the Word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certain Gentlemen of the Puritan faction writ thus unto the Bishops of the Church of England and printed the same viz. The Canon law is utterly voyd within the Realme and therefore your Oath of Canonical obedience is of no force and all your Canonicall admonitions not worth a rush Å¿ The Gentlemens demands vnto the Bishops printed ann 1605. p. 76. D. Hilar. contra Constantiâ—â— August Non recipiâ— mâ—â—ndarium veritas nec patitur Religiâ— impietatum The truth admits no lye neither can Religion abide impiety 1 Tim. 1. v. 19. Vnto the King everlasting immortall invisible unto God onely wise be honour and glory for ever and ever Amen FINIS